
Class JiS-[2.L 
Book , P6 ( ? 

Copyright N?_ 

CDEBRIGHT DEPOSm 



That this hook may he read with attentive 
interest ^and be a permanent^ helpful inspira- 
tion to its readers^ is the sincere desire of the 
author, 

T^, 'BRUCE "BROWN. 



PURE 
CHRISTIANITY 



FIFTEEN LESSONS 



3 



BY 



Rf Bruce BrovvN 



MINISTER OF THE GOSPEL 

Author of "Pure Religion," "Understanding 

THE Word," Etc 



PUBLISHED BY 

R. BRUCE BROWN 

MAMSTE2, MICH. 




1916 
The J. H. Shults Company 

printers and binders 
Manistee, Mich. 



\ 






Copyright 1916 

by K. Bruce Brozvn 

Manistee, Mick. 



f 






NOV 151915 



CI,A446393 



This book is affectionately dedicated by the author 
to the memory of our great and good missionary 
worker, Mrs. Ella I. Ford, who, by her generous 
missionary offerings in her pure love for Christ, did 
more than any other one to assist him in establish- 
ing the first church of Christ on the north penin- 
sula of Michigan, in the beautiful city of Sault Ste. 
Marie, v/hicli will be the mother church for other 
churches of Christ on that great peninsula. Her 
great joy was in having fellowship in any labor 
v/hich was for the purpose of advancing the cause 
of the Master she loved and faithfully served. Her 
reward will be known on the bright morning of 
eternity; then she v/ill be with those who v/ill 
'*shine as the brightness of the firmament" and 
*'as the stars forever and ever." 

While her work will be perpetuated and remem- 
bered in the history of pure Christianity in north- 
ern Michigan, could v/e, with other friends, in 
grateful remembrance, weave for her a beautiful, 
immortal wreath, in it we v/ould entv/ine, in letters 
of gold, the assurance of our loving Father for the 
faithful ones: '*They shall be mine, saith the Lord 
of hosts, in that day when I make up my jewels." 

THE AUTHOR. 



PREFACE 

The author of this book of lessons has always 
felt the need of having his instruction, which he 
has been imparting to the people placed in a book, 
so that he would be helped, not only by personally 
handing the book to others, but many people who 
love the truth would help him in teaching others. 
Those of like faith in Christ, and who know and 
love the truth, could become helpers by saying to 
others: *Tlease kindly read this book; it contains 
teaching concerning salvation here and eternal sal- 
vation hereafter." Much may be accomplished in 
this way, and God has said: *'They that turn many 
to righteousness shall shine as the stars forever 
and ever." 

The purpose of the book is to explain w^hat Chris- 
tianity was, when established by Christ and his 
apostles, when men were taught to believe in 
Christ as the Son of God, and to obey him, and no 
one misunderstood the instruction, Jesus said: 
''He tliat received seed into the good ground, is he 
that heareth the word, and understandeth it." 
Isaiah said of the way: ''The wayfaring men, 
though fools, shall not err therein." Paul said: 
"We use great plainness of speech." *'As I wrote 
before in fev/ words, v/hereby when ye read, ye may 
understand." To Timothy he said: "The same 
commit thou to faithful men, who shall be able to 
teach others also." Faithful men ought to be able 
to teach others. I am humbly trying to teach 
others the way of life, and asking faithful men and 
Vv'cmen to have fellowship with me in doing so. 

ROBERT BRUCE BROWN. 



TABLE OF CONTENTS 



LESSON I. 
The Central Truth of Christianity 1 

LESSON II. 
God's Word Settled Forever in Heaven 17 

LESSON III. 
Difficulties in Bible Reading 33 

LESSON IV. 
Patterns and Shadows 51 

LESSON V. 
The Great Commission of Our Lord 63 

LESSON VI. 
The Ordinance of the Lord's Supper 78 

LESSON VII. 
The Unity of the Church of Christ 89 

LESSON VIII. 
The Officers of the Church op Christ 101 

LESSON IX. 
The Spiritual Gifts 119 

LESSON X. 
*The Faith" 132 



LESSON XI. 
Three Items of Unity 158 

LESSON XII. 
FouE Items of Unity . , , 172 

LESSON XIII. 
God is Speaking Unto Us by His Son 183 

LESSON XIV, 
The Abiding Three — Faith, Hope, Charity 201 

LESSON XY. 
Reasons Why Prophecy Ceased 214 



PURE CHMSTIANITY 



LESSON I 



THE CENTRAL TRUTH OP CHRISTIANITY 

"And many other signs truly did Jesus 
in the presence of his disciples, which are 
not written in this book: 

But these are written, that ye might be- 
lieve that Jesus is the Christ, the Son of 
God; and that believing ye might have life 
through his name." 

John 20, 30-31. 

Every system must have a central object by which 
it is held together. The fact that Jesus is the 
Christ, the Son of God, is the central truth of Chris- 
tianity. If Jesus is divine the entire system is 
divine; and we can trust him as our Saviour. 

When Christianity was established, it was differ- 
ent from any religion then existing. In the begin- 
ning of the church the apostles of Christ worked in 
harmony with the central truth, and no ism could 
exist in the church. Paul said: "That there should 
be no schism in the body." 

Other religions were Isms, as: Brahmanism, 
Buddhism, Confucianism, Epicurianism, Stoicism, 
Cynicism, and the Jews having made void the law 
of God by their traditions and teachings for doc- 
trines, the commandments of men, had become 



2 PURE CHRISTIANITY 

divided into many sects, with their different isms; 
as, Phariseeism, Sadduseeism, Baethusianism, and: 
other phases of sectarianism of that time. 

As the disciples of Christ had faith in Christ and 
did his will, Christianity was without isms. As soon 
as they departed from teaching the divinity of 
Christ as the central truth, then isms came into ex* 
istence; so that we have Romanism, Catholicism^ 
liutheranism, Episcopalianism, Presbyterianism^ 
Methodism, Congregationalism, Adventism, Uni- 
versalism, Unitarianism; and besides these we have 
many Ists and Ites which combined constitute 
Sectarianism, Denominationalism, Protestantism. 

The reason for all this confusion is, good men 
have lost sight of the central truth of Christianity^ 
and while they still believe this, they have made 
something else a center to work from: 

As, Catholicism because of faith in the authority 
of the one church or universal church; Episcopal- 
ianism, because of being governed by the bishopric 
of the church; Presbyterianism, because of the 
presbytery of the church; Methodism, because of 
method in the government of the church; Congre- 
gationalism, because of each congregation govern- 
ing itself; Adventism, because of faith in the 
coming of Christ; Universalism, because of belief 
in the salvation of all men; Unitarianism, because 
of faith in the unity of the Godhead as opposed to 
the Trinity; Lutheranism, because of faith in the 
great work of Martin Luther as a reformer. 

*'Lutheranism is the system of faith and life 
taught in God's word, and confessed in the Augs- 
burg Confession; and in the creeds consonant with 
it.'' 

"If" said the Marquis of Bradenburg when ridi- 
culed as a Lutheran — **If I be asked whether with: 



THE CENTRAL TRUTH OF CHRISTIANITY 3 

heart and lip I confess that faith which God has re* 
stored to us by Luther as His instrument, I have no 
scruple nor do I feel a disposition to shrink from: 
the name Lutheran. Thus understood, I am, andf 
shall to my dying hour remain a Lutheran." John- 
son's Cyclopaedia. Volume III, Page 153. 

So each denomination is making something else 
a center to work from, instead of using the divinity 
of Christ, as the central truth of Christianity. This 
departure is giving to the world sectarianism with 
all its confusion. 

As it is a fact that no one can depart from the 
central truth of Christianity and not have in his 
work an ism, an ist, or an ite, so, on the other 
hand no one can work according to the New Testa- 
ment scripture from the central truth, that Jesus 
Christ is the Son of God, and have men and women 
to center their faith in him, and obey him in every- 
thing, calling Bible things by Bible names, and 
have an ist, an ite or an ism. 

Using the names we have in the Bible, we find 
that it is impossible to have one of these: Chris- 
tians; disciples of Christ; saints; children of God; 
brethren; household of faith; believers. You see, 
with these names used by Christ and his apostles, 
we cannot have 8.n ism or anything of the kind. 
This is very significant. 

Each of these names is used when it is necessary 
for the Christian in speaking concerning the 
church; and when one is used the other could not 
be used in its stead. 

If we are speaking of obedience to Christ as the 
head of the church and our Lord, we may call our- 
selves Christians. 

If we are speaking of our relationship to each 



4 PVRE CHRISTIANITY 

Other we may call ourselves brethren, or the 
brotherhood. 

In speaking of our relationship to God, we may 
call ourselves his children as Paul said: *'For ye 
are all the children of God by faith in Christ Jesus, 
for as many as have been baptized into Christ have 
put on Christ." 

When speaking of our study of the New Testa- 
ment, or receiving the instruction of Christ, we may 
call ourselves his disciples. Jesus said: 'If ye 
continue in my word ye shall be my disciples in- 
deed, and ye shall know the truth, and the truth 
shall make you free." 

If we are speaking of our good manner of 
living, we may call ourselves saints. 

In speaking of our faith in Christ, the Son of 
God, we may call ourselves believers. 

Of all these New Testament names for God's 
children, only the name Christian is used with a 
capital, as a proper noun. 

The name Christian is the new name, given at 
Antioch to the disciples of Christ. The prophet had 
said: *'And the Gentiles shall know thy righteous- 
ness and all kings thy glory: And thou shalt be 
called by a new name." So we read in Acts, 11, 26. 
"And the disciples were called Christians first at 
Antioch." 

We ought not to be ashamed to wear the name of 
Christ. This new name Christian will be written 
upon us in heaven if we overcome as he overcame. 
We will wear this name through eternity. 

The church is called the bride, the Lamb's wife; 
and Paul said to the Ephesians, Chap. 5. 23 : "For 
the husband is the head of the wife even as Christ 
is the head of the church." The wife should wear 
the husband's name. 



TEE CENTRAL TRUTH OF CHRISTIANITY 5 

Paul gives this command: *'And whatsoever ye do 
in word or deed, do all in the name of the Lord 
Jesus, giving thanks to God and the Father by 
him." 

All the names which are found in the New Testa- 
ment, for the disciples of Christ to wear, will be 
continued in heaven. 

We will always be the children of God for the 
purpose is, we are told, to bring all together in one 
family in heaven; and Paul informs us that Christ 
will not be ashamed to call us brethren, and he will 
say to the Father: **Behold the children which I 
have brought." 

What a glorious time! Oh, how happy we will be 
when we are all in one family in heaven! 

Then human names and creeds, ists, ites and 
isms will be no more. 

Those who advocate division now among God's 
children, and say it is better for the church to be 
divided, will only find the united church or family 
in heaven. 

They will then say, "Thy will be done." Can we 
not lay aside our isms and say, *Thy will be done in 
earth as in heaven?" 

It never will be God's will for his children to be 
divided by isms, or anything else in heaven. There 
will be love and harmony there. 

It never was his will for his children to be divided 
here, by those things, and when we dispense with 
them all we can have a united church here. We 
pray **Thy will be done in earth as in heaven." Let 
us work for what we pray. 

It is not consistent for us to ask for one thing 
and work for another, and say that it is better and 
more to be desired than that which we have asked 
for. 



6 ' PURE CHRISTIANITY 

What must God think of men asking for one 
thing, and working for another? 

The united church will save the world. When 
such vast numbers were being converted in Jerusa- 
lem, and the Lord added to his church daily such as 
should be saved, and when the number of disciples 
was multiplied, the New Testament informs us that 
the multitude of them that believed were of one 
heart and one soul. 

As we all love, trust, and obey and imitate the 
same Lord, and work for him with the same pur- 
pose, the salvation of precious souls, we will be a 
united church, teaching faith in the Son of God, as 
the Saviour of the world, and having the great joy 
of sitting together in heavenly places. 

Paul could say to the Ephesians: "Even when 
we were dead in sins, he hath quickened us together 
with Christ. And hath raised us up together, and 
hath made us sit together in heavenly places in 
Christ Jesus." 

I would be pleased to have every one, on his way 
to the church of his denomination, on the Lord's 
day, to read this: "Hath made us sit together.** 

He might soon be found praying for a great tide 
of the love of Christ, to come in, and unite the 
children of God in obedience to his truth, that the 
Saviour's prayer might be answered, and the world 
believe on him. 

It cannot be wrong or unkind, to ask men and 
women to lay aside their isms and be one in Christ 
right here that we may get acquainted with each, 
other. 

You see, in the divided church, those who call 
themselves God's children, do not get acquainted 
with each other, in many cases, and much blessed 
Christian fellowship is being lost, by our divisions 



THE CENTRAL TRUTH OF CHRISTIANITY 7 

caused through isms, which so many are loyal ta 
Instead of being loyal to the truth. 

There are some who profess faith in Christ, wha 
<jan only accept a portion of the truth, taught by the 
denomination which they are associated with, and 
there is no hope for them coming into the full 
gospel light, for they do not care to learn more of 
the truth. 

They think that the portion of the truth which 
they believe and obey, was sufficient to save their 
ancestors, and if so, tiiey can be saved by it also, 
and their faith is in their ancestors rather than in 
<3hrist. They do not seem to think that we have 
better advantages for receiving the gospel lights 
than their forefathers had. 

The hardest man to reach with the truth is the 
«elf-righteous man with his eyes and ears closed, 
and every avenue to his heart filled up with tradi- 
tion. 

Jesus said of such a man, and those who imitate 
him: **Let them alone: they be blind leaders of the 
l)lind. And if the blind shall lead the blind, both 
!Shall fall into the ditch." 

Those who love Christ ought to be willing for his 
sake and his name to leave any ism behind, for all 
isms must cease when the angel shall put one foot 
upon the sea, and the other upon the land, and with 
uplifted hand, sound the knell of time, swearing by 
liim who liveth forever and forever that there shall 
be time no longer. Jesus said: ''Every plant, 
which my heavenly Father hath not planted, shall 
l)e rooted up." 

One of our great modern evangelists has said: 
^'No man should be afraid to leave behind at any 
time that which he must leave behind with time 
and the grave." This is very true indeed, and yet 



8 PURE CHRISTIANITY 

how many cling to things in religion, which they 
know they must leave behind forever when they 
reach the close of life. 

Let us suppose that twenty persons are placed in 
the same room, and all are dying. 

All are leaving the things of earth. All are 
hoping for the things of heaven. 

They are going to pass into the presence of God, 

All, we will say are Christians, but only one has 
taken the position which we have advocated here. 
He is a Christian only. He has no ism or creed to 
leave behind. 

The others say to each other: "Our isms separ^ 
ated us all through our pilgrimage on earth. Now 
we will lay aside our human names and creeds and 
Isms, and we will be one in Christ; for we will join 
the family on the other side. We will have the 
same name now and the same home in the Father'^ 
house." 

Then the one who has been clinging to those 
things only, which will be carried into eternity and 
enjoyed there, will say: **My brothers, I am glad 
that you are coming to this blessed enjoyment of 
being one in Christ. I have been pleading for this 
all the time. I have nothing to leave behind. All 
that has been dear to me, I carry into our eternal 
home where Christ will be the light thereof.*' 

As we lay aside the doctrines and traditions of 
men, and obey and honor Christ in everything, we 
will find ourselves coming together around the 
same central figure, and being transformed into 
the image of the same glorified Christ. 

Could we have greater joy and honor than this? 
He is the one who pleased the Father in all things. 
No man can find any fault with the one whose life^ 
we are imitating. 



TEE CENTRAL TRUTH OF CHRISTIANITY ^ 

Pilate said at the trial of Christ: '*I find no fault 
In the man." 

Judas, who betrayed him, said: '1 have betrayed 
Innocent blood." That was a beautiful eulogy. It- 
expressed the knowledge he had of the purity of the 
life of Christ. 

Peter spoke of the purity of Christ when he said: 
"Leaving us an example that ye should follow in 
his steps : Who did no sin, neither was guile found 
in his mouth." 

John, the Baptist said: "The latchet of whose 
shoes I am not worthy to unloose." 

One could travel from continent to continent and 
look upon all that is beautiful in nature and lay it 
all under tribute, in portraying the character of 
Christ. He could look for all that is true in the uni- 
verse, and lovely characters and he would confess^ 
that Christ is "THE TRUTH." 

He could look for all that is pure and noble in 
mankind and he would be led to exclaim as he 
would behold the wonderful life of the loving^ 
Christ: "The chiefest among ten thousand." "Yea, 
he is altogether lovely!" 

In the Bible all that is wonderful, beautiful and 
expressive in nature and all that is good and lovely 
in humanity, has been made tributary in the divine 
effort to describe the character of the one who is 
the brightness of the transcendent glory of God, 
and the express image of his august person. 

The glory of the dazzling sun ; the fairness of tha 
moon; the brightness of a star; the purity of a lily; 
the sweetness of a rose; the innocence of a lamb; 
the strength of a lion; the gentleness of a shep-^ 
herd; the sympathy of a brother; the fidelity of a 
friend. 

Only as we imitate this one, who is our example 



10 PVRE CHRISTIANITY 

in all things, can we ever hope to be happy and bave 
the highest possible success in this life, with com- 
plete satisfaction. **I shall be satisfied when I 
awake in his likeness." 

One writer said, as he spoke of the beautiful life 
of Christ: *'Once only in the history of our race, 
one beautiful bud developed into a perfect flower." 

An infidel, in describing the beauty and purity of 
the character of Christ, compared all who have 
ever lived of our race to a great chain of mountains, 
with one peak rising higher than another, and one 
rising far above all others. So, in the great chain 
of characters comprising the history of humanity, 
one character will rise above another, but the 
Christ of Nazareth must always stand far above the 
reach of all others. 

Doctor Holland said: **It was Christ's purity that 
made his divine manliness." Only in Christ can 
we find perfection. He is the only one for us to 
imitate. 

As he is the only one for us to imitate, he is also 
the only one for us to center our faith in. 

All Christians can be united in faith by having 
their faith centered in the one person and that one 
the adorable Son of God. 

No man can be a Christian without faith in Christ 
as the Son of God, I care not how good his life may 
be. 

No man ought to try to preach the gospel of 
Christ who does not believe in his Deity. "Who is a 
liar but he that denieth that Jesus is the Christ? 
He is antichrist, that denieth the Father and the 
Son. Let that therefore abide in you, which ye 
have heard from the beginning. If that which ye 
have heard from the beginning shall remain in you» 



THE CENTRAL TRUTH OF CHRISTIANITY 11 

ye also shall continue in the Son, and in the 
Father." 1 John 2. 22, 23, 24. 

Our text says: *'And many other signs truly did 
Jesus in the presence of his disciples which are not 
^written in this book: But these are written, that 
ye might believe that Jesus is the Christ, the Son of 
"God; and that believing ye might have life through 
liis name." 

Some may call this head faith. It is intelligent 
faith. It is a splendid faith. It will produce life 
through the name of Christ. 

Such a faith will sustain one during the greatest 
trials and enable one to make the most noble sacri- 
fices. 

A record of the mighty works done by Christ was 
written that we might have such a faith. It is a 
iaith that will give one a victory over the world. 
"Who is he that overcometh the world, but he that 
believeth that Jesus is the Son of God." 1 John 5, 
5. 

When a man believes with all his heart that 
Jesus is the Christ, the Son of God, he is ready to 
enter his service and obey him. With him a com- 
mand of Christ will settle everything beyond all 
controversy. 

Paul was a wonderful preacher, and after his 
tjonversion, it was said: '*And straightway he 
preached Christ in the synagogue, that he is the 
Son of God." Acts 9. 20. 

When he spoke of his call to be an apostle of the 
gospel of God which he had promised before, by his 
prophets in the holy Scriptures, he said: "Concern- 
ing his Son, Jesus Christ our Lord, which was made 
of the seed of David according to the flesh; and 
declared to be the Son of God with power, according 



12 PVRE CHRISTIANITY 

to the Spirit of holiness, by the resurrection from 
the dead." Rom. 1. 3, 4. 

In his epistle to the Hebrews, he said: **God, who 
at sundry times and in divers manners spake in 
time past unto the Fathers by the prophets, hath in 
these last days, spoken unto us by his Son, whom he 
hath appointed heir of all things, by whom also he 
made the worlds." 

It was Paul's purpose evidently to impress deeply 
in the heart and mind of every man, that Jesus 
Christ is the Son of God. In his life he said, **I am 
crucified with Christ: nevertheless I live; yet not I, 
but Christ liveth in me: and the life which I now 
live in the flesh I live by the faith of the Son of God, 
who loved me, and gave himself for me." Gal. 2: 
20. 

Paul never made an apology for his faith in 
Christ as the Son of God. He said: *'I am not 
ashamed; for I know whom I have believed, and am 
persuaded that he is able to keep that which I have 
committed unto him against that day." 2nd Tim. 1: 
12. 

From the beginning of Paul's ministry until the 
end, he had unwavering faith in the Christ, as the 
Son of God. 

In his last message to Timothy when he knew 
that the hand writing the lines would soon be 
moldering in the dust, he said: ''Consider what I 
say: and the Lord give thee understanding, in all 
things." ''It is a faithful saying: For if we be 
dead with him, we shall also live with him." 

To the Philippians he said: "For to me to live 
is Christ, and to die is gain." 

And when the end came, how calm he seemed 
when he said: "For I am ready to be offered, and 
the time of my departure is at hand. I have fought 



THE CENTRAL TRUTH OF CHRISTIANITY 13 

a good fight, I have finished my course, I have kept 
the faith/' 

How much there was in the exclamation of 
triumph of the man ready to be offered. Just think 
of him, making the offering of himself and saying, 
as he was sinking into the bosom of death, trusting 
in Christ, **I have kept the faith." 

He is the same Paul who said: "Let us run with 
patience the race that is set before us, looking unto 
Jesus the author and finisher of our faith." 

What is needed today in order to have men and 
women to believe in Christ as the Son of God, and 
surrender all to him, is to have more men of faith 
to preach the gospel just as Paul preached; men of 
robust faith who believe the message they deliver 
to be divine. Christ must be the finisher of our 
faith as well as the author. His last message is: 
"Be thou faithful unto death, and I will give thee 
a crown of life." 

The most sublime thing in all the world, and the 
most important act in the life of any man, is to con- 
fess before the world his faith in Christ, as the Son 
of God, and to surrender his own will in his obedi- 
ence to Christ, and to place his hand in the hand 
of Christ, to be led by him, and to be obedient unto 
his word as his only rule for life, and to accept the 
spotless life and character of Christ, as his example 
and the unselfish love of Christ as his life long mot- 
to; in everything like the apostles on the mount of 
transfiguration, seeing Jesus only; to try to make 
his life like the life of the most wonderful one that 
ever wore the human form; that life which has 
always commanded the admiration of men. 

One in beholding the life and character of 
Christ, said: ''I see him coming up from the loneli- 
ness of Judea, out from a Jewish peasant girl's 



14 PURE CHRISTIANITY 

arms, out of a carpenter's shop. There he comes, 
a man statelier than the mightiest ruler, solemn as 
eternity, clear as midday, higher than heaven, pur- 
er than infancy, sweeter than womanhood, older 
than Adam, more solitary than Noah, grander than 
Moses, wiser than Solomon, more splendid than 
Alexander, broader than Plato, more acute than 
Socrates, more imperial than Julius Caesar, greater 
than Charlemagne, more glorious than Napoleon.'^ 

What a wonderful personage, for one to imitate! 
No one can make it the purpose of his life to be- 
come every day he lives, more and more like this 
glorious one, without knowing that he will have 
much to leave behind forever in doing so. 

He will leave behind forever the instruction of 
his parents, when he finds that their instruction is 
not in harmony with the teaching of Christ. 

He will leave the church which his parents loved^ 
and he was taught to love, if not the church of 
which Christ is the head. 

He will leave friends and associations of early 
life, when he finds that he cannot please them and 
Christ also. For Jesus said: **No man can serve 
two masters." 

He will leave behind him pleasures of this life 
which are questionable for a Christian, selfishness 
in business transactions, unbecoming indulgence 
in the luxuries of life. 

He will let Christ have the control of his affec- 
tions; saying with Paul: **I count all things but 
loss for the excellency of the knowledge of Christ 
Jesus my Lord: for whom I have suffered the loss 
of all things." 

He will be led away from the past inclinations of 
his heart; and much which he has loved in the past 
he will have to learn to love no longer, as he forms 



THE CENTRAL TRUTH OF CHRISTIANITY 1& 

new associations with the divine brotherhood of 
obedient followers of Christ. 

This will be to him a mighty change. Old things 
will pass away from his vision, all things will be- 
come new. 

Jesus will take the first place in his affections^ 
to take control of his entire life, not for a few 
weeks or months, or even years, but forever. 

Trusting in Christ he is determined to overcome 
the world. He believes the promise of Christ, that 
**To him that overcometh will I grant to sit with 
me in my throne, even as I also overcame, and am 
set down with my Father in his throne." Rev, 3. 21. 

Nothing can separate such a man from Christ. 
To him **The path of the just is as a shining light 
that shineth more and more, until the perfect day."^ 

When he is old in the service of Christ, and his 
step becomes feeble, and he goes forth leaning upon 
his staff, and his eye-sight is dim, and the friends 
of early life have gone to the better country, hav- 
ing died in faith, he is looking upon the things 
which are eternal. 

All his life as a Christian he has been hoping to 
see Jesus and to be like him. **And every man 
that hath this hope in him purifieth himself, even 
as he is pure." 1 John 3 : 3. 

And now the time for his departure has come. 
His good children and his friends instructed by 
him, and loved, gather around him to say farewell. 
They know that they will never hear his council, or 
receive his ministrations of love again. 

He asks them to be faithful to the Christ that he 
loved and served so long. He tells them not to 
sorrow for him. He says: "If this is dying it is 
glorious to die." 

His countenance is bright He is very happy; 



16 PVRE CHRISTIANITY 

ie is looking back over his life as a soldier of the 
<;ross of Christ. 

His exclamation of triumph is: "I have kept 
the faith!" **Blessed are they that do his command- 
ments, that they may have the right to the tree of 
life, and may enter in through the gates of the 
city." 

"And God shall wipe away all tears from their 
^yes; and there shall be no more pain; for the 
former things are passed away." *'Even so, come. 
Lord Jesus." 

His words fall like a benediction upon his friends. 
They are amazed with his marvelous faith in death* 
He begins to sing in this hour of his departure. 

His Master is present to receive him. The 
Christian man has grace to die. His voice is clear. 
He sings: 

"Jesus Lover of my soul, 
Let me to thy bosom fly, 
While the nearer waters roll 
While the tempest still is high! 
Hide me, O my Saviour, hide, 
Till the storm of Life is past; 
Safe into thy haven guide, 
O receive my soul at last!" 



LESSON II 



GOD'S WORD SETTLED FOREVER IN HEAVEN 

"Forever, O Lord, thy word is settled in 
heaven/' Psalm 119, 89. 

Everything we look upon in this world is chang- 
ing, and we ourselves included are changing. 
When one has reached the age of sixty years, he 
can look back over his life, and say: There are 
many things, which I have left behind with child- 
hood and youth. Many things are gone forever; 
never will they be mine again. 

We see children and the young men and women, 
enjoying what we once enjoyed, and what we would 
give all the world for, but we can never have them 
again. 

Friends that were once ours, and whose society 
and friendship we valued so highly are gone, and 
we will never see them again. 

The home of youth is gone ; its walls are broken 
down; it is uninhabited, but we can remem- 
ber how happy we were, when with the other chil- 
dren, v/e sat before the fire in the evening; and 
when we became sleepy, we retired with little care 
for the morrow, for others were providing for us. 

In the morning we would rise, and eat our good 
bread and butter that we had not earned, and per- 
haps during the day we would have some new 
clothes but we did not appreciate fully the care of 
kind parents, or fully understand, as we do in man- 



18 PURE CHRISTIANITY 

hood and womanhood, when we ourselves are pro- 
viding for others, and we know something of the 
anxiety and labor required. 

While everything is passing away forever from 
us, we can say: *'But the word of the Lord endureth. 
forever/' David could give as a reason for this: 
"Forever, O Lord, thy word is settled in heaven/* 
His purpose was not to change or pervert it, as 
some do. With David, the word of God was not 
settled on this earth by the opinions and inclin- 
ations of councils or individuals, but in heaven. 

The study of the things pertaining to man's sal- 
vation, which were settled in heaven, is an interest- 
ing and profitable study for the disciple of Christ. 

The plan for man's redemption, was all con- 
structed in heaven, without the counsel of man. 
When Jesus came to this earth on his mission of 
marvelous love, he came to do his father's will. It 
was all arranged in heaven. God was willing to 
give his Son, and his Son was willing to give his 
life to become the author of man's salvation. 

Jesus came from heaven, brought the word with 
him from the Father in heaven, instructed his dis- 
ciples, committed the word to them, and after his 
death on Calvary, and his resurrection from the 
tomb of the senator of Arimathaea, and his appear- 
ance v/ith his disciples, he led them out as far as 
Bethany, and lifted his hands with the scars of the 
awful tragedy of Calvary and blessed them. 

From the mount of Olives, he went up in glory: 
"While they beheld, he was taken up; and a cloud 
received him out of their sight." The two men 
standing by them in white apparel, said: *'Ye men. 
of Galilee, v/hy stand ye gazing up into heaven? 
this same Jesus, which is taken up from you into 



GOD'S WORD SETTLED FOREVER IN HEAVEN 19 

heaven, shall so come in like manner as ye have 
seen him go into heaven." Acts 1: 9, 11. 

Escorted by a cohort of angels, the triumphant 
Christ went on in his heavenward course, passing 
world after world, and system after system ,and 
when he reached the portals of the highest heavens, 
his attendant angels shouted! ''Lift up your heads, 
O ye gates; and be ye lifted up, ye everlasting 
doors; and the King of glory shall come in.*' 
Psalms 24, 7. 

Angels and archangels, were filled with amaze- 
ment at the demand made without the gates. All 
heaven was made to reverberate with the response 
from within. ''Who is the King of glory? The Lord 
strong and mighty, the Lord mighty in battle.'' 

Once more there was a shout from without, by the 
accompanying angels of the Messiah, and once 
more heaven was made to respond. 

The gates were lifted high, the conqueror 
entered, and in the presence of the rejoicing angels, 
the heavenly Father exalted and coronated him, 
a,t his right hand; placed him above angels and 
archangels, and every being of this celestial uni- 
verse, saying: "Thy throne, God, is forever and 
ever: a sceptre of righteousness is the sceptre of thy 
kingdom.'' 

Paul said: "He raised him from the dead, and 
set him at his own right hand in the heavenly 
places. Par above all principality, and pov/er, and 
might, and dominion, and every name that is 
named, not only in this world, but also in that 
which is to come." Eph. 1, 20-21. 

"He maketh his angels spirits, and his ministers 
a flame of fire," but he never said to one that ever 
made his way through flaming space, or was exalted 
to any place in heaven, "Sit on my right hand." 



20 PURE CHRISTIANITY 

*'But to which of the angels said he at any time, 
Sit on my right hand, until I make thine enemies 
thy footstool?" 

Soon the Holy Spirit was sent on his mission, 
and the men of Galilee were delivering with power 
from on high, the message of salvation, with its 
terms of pardon, but the arrangement was made in 
heaven, * 'Forever, O Lord, thy word is settled in 
heaven." 

Our King is in heaven. Our high priest is in 
heaven. Our inheritance is in heaven, and the par- 
don for our sins takes place in heaven. All must be 
settled there. 

Now that the mighty conqueror, far above all 
principality and power, above thrones and domin- 
ions, has established his word in heaven, no being 
can make any change in his terms, and there is no 
appeal. 

How disrespectful it is to the one, who now holds 
the highest place in the universe, for councils, 
synods, or individuals to presume to change, 
modify, or amend the conditions or obligations of 
his word, or to make it more easily understood by 
their interpretations to suit every man-made 
theory. 

There are some who seem to think that the Lord 
has left everything to men, and they are committed 
to their different creeds, and traditions and 
each one so committed is studying the Bible with a 
view of having it to harmonize with what he has 
been taught; or else to have it to read the same in 
doctrine as the creed of his church reads; and this 
appears to be a hard task for men when we con- 
sider the number of conflicting creeds that they are 
trying to twist the Bible to prove. 

This was the difficulty with the Jews, in dealing 



GOD'S WORD SETTLED FOREVER IN HEAVEN 21 

with the law. It was positive. To it they were not 
to add, nor were they to diminish from it. 

After the death of Moses the scribes and doctors 
of the law, wrote their comments in books called 
Targums, which contained the traditions of the 
fathers. In time, while they had the law just the 
same, yet they paid more attention to the Targums^ 
or interpretations of the doctors of the law, than 
they did to the law i^^elf. Jesus said to them: "Ye 
hypocrites ye have made void the law of God by 
your traditions." 

For information in regard to Targums, we refer 
to Johnson's New Universal Cyclopaedia, Vol. 4, 
Part 1, Page 731. 

'Targums: (Chaldee for "interpretation"), the 
name o^ i^ertain paraphrases of the Hebrew Scrip- 
tures, written in the popular or Aramaic tongue, 
and giving the rabbinical and traditional interpre- 
tation of the text. They are of very ancient and 
obscure origin. The Targum was at first oral." 

"The Babylonian Targum, as it exists now, con- 
sists of parts of several ancient redactions of this 
oral Targum. The Targum of Onkelos belongs to 
the Babylonian Targum. That of Onkelos is the 
most important paraphrase of the Pentateuch that 
has come down from an early date. There are also 
extant large fragments of a later Jerusalem Tar- 
gum, full of curious rabbinical lore." 

They also had the Talmud. At two different 
epochs, it v/as composed into two distinct works 
and one of these the Mishna, contained sixty-one 
tracts v/hich were divided into five hundred and 
twenty-three chapters besides auxiliaries to the 
study of the Talmud. 

This is always the way when one man writes an 
interpretation of God's word, it requires an entire 



22 PURE CHRISTIANITY 

set of professed scholarly men to interpret the in- 
terpretation of the first man, that some one may 
possibly understand what he meant by his interpre- 
tation of the word of God, which was itself plain 
without the twisting which was given it. 

When our Saviour appeared to be man's great 
teacher, he never recognized the traditions and 
commandments of men as being worthy of accept- 
ance, but condemned them. He did not pay as much 
attention to them as he did to the poor little 
sparrows, but for the law of God he had the most 
profound regard; and said: *'Think not that I am 
come to destroy the law, or the prophets: I am not 
come to destroy, but to fulfill. For verily I say unto 
you. Till heaven and earth pass, one jot or one tittle 
shall in no wise pass from the law, till all be ful- 
filled." Matt. 5, 17-18. He also said: ^'Search the 
scriptures; for in them ye think ye have eternal 
life: and they are they which testify of me.'' Johu 
5, 39. 

The Saviour endorsed the law and the prophets. 
He was obedient unto the law himself while it was 
in force, and this was until he fulfilled it by his 
death on the cross. The Jews placed some value 
upon the law of Moses which God had given to 
them but they made it void by their traditions. 

One distinguished in birth or position would 
study those traditions and becoming informed in 
them would be noted for his learning. Seventy-one 
of those doctors of the law comprised the Sanhe- 
drin. In regard to this council of the Jews we 
quote from Johnson's New Universal Cyclopaedia, 
Vol. 4, Part 1, Page 72. 

''It was the supreme privy council of the Jews; 
not only their court of final appeal and last resort, 
but also an executive and legislative assembly. 



GOD'8 WORD SETTLED FOREVER IN HEAVEN 2$ 

shaping the general polity of the nation. Its power 
in matters civil and religious, was practically un- 
limited. It decided all cases brought upon appeal 
from the lower courts ; it had authority over kings 
and high priests; in it was vested the trial of 
heresy, idolatry, false prophets (hence the active 
part they took against our Lord) ; and it alone had 
power to pronounce sentence of death. Three years 
before the death of Christ the right of executing 
sentence of death was denied, save when confirmed 
by the Roman authorities." 

Those traditions of the Jews did not give them an 
understanding of the scripture or prepare them to 
receive the Saviour, but instead their worship 
l)ecame vain worship, and though their religion was 
costly and the people sacrificed for its support, yet 
the Saviour said: *ln vain do you worship me 
teaching for doctrines the commandments of men/* 
He asked them also : *'Are you angry at me because 
I tell you the truth?" 

There is the same difficulty to-day in the study of 
the v\^ord with many professed followers of Christ, 
In the different sectarian churches, with multiplied 
creeds and traditions, Y^^hich they pay more atten- 
tion to, and cling to more tenaciously than they da 
to the New Testament scripture of our Lord and 
Saviour, Jesus Christ. The ministers and teachers 
spend years in their schools learning the traditions 
of those who lived, three or four centuries before 
them, and they teach the young those interpreta- 
tions in catechisms, in their different schools and 
ivhen they are taught those traditions they are con- 
firmed; and they cannot be moved from the inter- 
pretation by the gospel of Christ itself. 

Some things can be said of the traditions of men 
and interpretations of the scripture. 



24 PURE CHRISTIANITY 

First: It requires more time to be taught la 
them, than it does to be taught the New Testament 
scripture. 

Second; It is more difficult to understand them, 
than it is to understand the teaching of Christ and 
his apostles. 

Third. After being taught to value them, and to 
obey them, there is little hope for the person ever 
accepting the pure gospel of Christ, and obeying it. 
The gospel is often made of noneffect by the inter- 
pretation of the church. 

Fourth. They bind burdens on men that were 
grievous for the fathers to bear. There are many 
persons in all of the different churches, who have 
outgrown their creeds, and feel that they are bur- 
densome to them, but they cannot break away from 
them ; yet they know that it would be far better, for 
all to break away from their creeds and be united in 
Christ. 

Fifth. Human creeds are useless, and cannot 
save anyone. The gospel itself is the power of God 
unto salvation, and this is all that is needed. A 
man might make something that would look just 
like a grain of wheat, but it would contain no life, 
whatever. Some one might formulate a creed, that 
would look very much like the truth, and some 
might accept it, yet it would contain no life. We 
should be satisfied as Christians, with the New 
Testament as our book of discipline. 

Sixth. When a man who is a believer in Christ, 
presents a human creed to one, and he is told, that 
it is farther away from the teaching of the New 
Testament, than any creed in existence, he is very 
apt to be offended. 

This would prove that men do not wish to have 
their creeds to teach entirely different from the 



GOD'S WORD SETTLED FOREVER IN HEAVEN 2& 

New Testament, and that they know that the 
farther their creeds are from the New Testament 
teaching, the less desirable they are. 

Seventh. Those who have adopted human 
creeds, are always pleased when told that their 
creeds are the nearest like the New Testament 
scripture. If a man can prove that his creed is 
nearer like the New Testament in its teaching, than 
the creed of any other man, he will expect many ta 
accept it. 

This being the argument presented by so many, 
who want to get nearly like the truth in their teach- 
ing, we might ask the question : How would it do to 
accept the New Testament scripture, itself, as the 
book for those, who are centering their faith in 
Christ, to be guided by? 

If one is very hungry, he does not want another 
to try to satisfy him by giving him a great supply 
of something nearly like food; something that will 
look just like it. If one is cold, he does not want 
something, that will look just like a fire, that he 
may try to warm himself by it. 

If in this cold world, where there is so much dis- 
tress and suffering, one is in need of friendship, 
he does not ask for something that would appear 
like friendship, but he needs real friendship. 

The homeless child does not need something that 
would be nearly like a home, but a real home. If 
one is in a strange city, he does not want to put his 
hand in his pocket, to pull out a handful of some- 
thing that would look just like money but no one 
would give a loaf of bread for it 

In everything, v/e need the real article; that 
which is the most like the real, and yet not genuine, 
is considered the most dangerous. 

The nearer the human creed, or teaching would 



26 PVRE CHRISTIA NITY 

be, to the truth, the more apt one would be to be 
deceived by it 

No one desires to be mistaken or deceived in any- 
thing, and in our religious work and life, we ought 
to be able to say, as Peter said to the Lord, *'We 
knov/ and are sure." If in every thing pertaining 
to religion, we can say; this is just what we are 
taught in the New Testament, we can have a con- 
fidence, that will ahvays produce happiness. 

Eighth. Whatever one finds in any human creed, 
that is good, he will find that it is taught in the 
perfect v/ord, the New Testament. 

If a creed is presented to one, which teaches that 
every church should have elders or bishops, to over- 
see the work, then by referring to the New Testa- 
ment scripture, this would be round clearly taught 
by the apostles of Christ. He does not need a creed 
to find it there. 

If another creed is presented teaching that there 
should be deacons in every church; by referring to 
the New Testament, he finds that this is correct. 

If another creed is presented, teaching that we 
should have method in our work, one can refer to 
the New Testament; and learn that all things 
should be done decently and in order, and that there 
should be order in our religious work. 

If another creed is presented, in which it is re- 
quired for one to be buried with his Lord by bap- 
tism when he is baptized; and by so doing he will 
have v/ater sufficient, and his baptism will not be in 
question, and if the New Testament is referred to, in 
this matter, no one need fail to understand that this 
is correct also. 

In this way, one can examine, the distinctive plea 
of each denomination and he will find some truth 
taught, in almost everyone ; and we would feel safe 



GOD'/Sf WORD SETTLED FOREVER IN HEAVEN 27 

in saying that, in every sect some truth is taught; 
but when we accept the teaching of Christ and his 
apostles, we can feel sure that we have the entire 
truth ; we have all that is good, that is contained in 
the peculiar tenets of all the denominations of pro- 
fessed Christians, and we will be free from their 
mistakes. 

It seems almost too good to be true, that one can 
accept a position that would give him all that is 
good and desirable in every plea, of every Christian 
man or woman, and at the same time be free from 
the many contradictions and mistakes, which have 
caused so much confusion in matters pertaining to 
religion; but nevertheless it is true, and our 
Saviour said: ''Ye shall know the truth, and the 
truth shall make ye free." 

Ninth. No creed other than the one, which con- 
tains faith in Christ, as the Son of God, and the 
Saviour of men, was ever settled in heaven. Every 
creed that exists, which has been added to this, is 
•something which was settled by the councils of 
men on earth. Jesus said: ''Every plant, which 
my heavenly Father hath not planted, shall be 
rooted up." Matt. 15, 13. 

Things that are settled in heaven, cannot be 
changed by men, or councils of men. Jesus asked: 
"Which of you by taking thought can add one 
cubit unto his stature?" If a man thinks he can, 
let him try it. 

God said: "My spirit shall not always strive 
writh man, for that he also is flesh: yet his days 
shall be an hundred and twenty years." Since 
that was settled in heaven, we have not been able 
to stay here very much longer, than that time. 
"When a man is one hundred years old, he knows 
that he has not much longer to stay. 



28 PVRE CHRISTIANITY 

*'And inasmuch as it is appointed unto men once 
to die, and after this cometh judgment." Heb. 9, 
27. We find that we have something in this that 
we can not change. God said: *Tor in the day that 
thou eatest thereof thou shalt surely die." This 
was settled without consulting with men. 

'^Marvel not at this for the hour cometh, in 
which all that are in the tombs shall hear his 
voice, and shall come forth; they that have done 
good, unto the resurrection of life; and they that 
have done evil unto the resurrection of judg- 
ment." John 5, 28-29. This is something that 
man can not change. 

We find that everything that we have to do, in 
working out our salvation with fear and trembling 
as we are commanded, was settled in heaven, and 
those who are obedient to Christ, will be saved 
with an everlasting salvation, regardless of all the 
creeds and commandments of legislative councils, 
of wise men, chosen for the purpose of making 
new arrangements, for the church of Christ. 

By accepting the New Testament as our rule of 
faith and practice, we will find that our religion 
will always be right and safe, and not subject to a 
change, so far as our creed is concerned; having 
accepted the truth that Jesus is the Christ, the 
Son of God, we have that which was settled in 
heaven, when the heavenly Father said: "Thou 
art my son;" and when he said from beyond all 
terrestrial powers: **This is my beloved Son, in 
whom I am well pleased; hear ye him." 

We have a good illustration of this safe, un- 
changeable position, in the Christian life and 
work, in the history of the calendar: 

**There are two natural divisions of time, or 
regularly recurring periods, which all calendars 



GOD'S WORD SETTLED FOREVER IN HEAVEN 29 

recognize — the day and the year. The month 
seems to have been suggested by the period of the 
moon's revolution (twenty-nine and one half days, 
nearly.)" 

*'The week is approximately, one quarter of a 
lunation." When they regulated their calendar, 
by the lunar year, there was irregularity, and con- 
fusion: **As a natural consequence, the calendar 
fell into extreme confusion; so that in the time of 
Julius Caesar the civil differed from the astron- 
omical equinox by nearly three months. This 
powerful ruler resolved on a thorough reform. 
Under the advice of the astronomer Sosigenes he 
abolished the lunar year. He readjusted the 
months to their proper seasons by making the 
year 708 A. U. C. 445 days long, extending from 
October 13, inclusive (according to our present 
count,) to the 31st day of the second ensuing 
December. This year is known in chronology as 
the year of confusion." Johnson's New Universal 
Cyclopaedia, Vol. 1, Page 708. 

In time by the use of the Julian calendar, it was 
discovered that about ten days had been lost, and a 
new calendar, called the Gregory calendar was 
adopted, this was in year 1582. Germany and 
Denmark, did not accept the Gregory calendar 
until the year 1700, and by that time they were 
eleven days behind those countries which had pre- 
viously accepted it. 

England accepted the Gregory calendar, in the 
year of 1752. Russia has not yet accepted the 
Gregory calendar, and she is now twelve days 
behind other countries, in her system of regulat- 
ing time. 

We do not wish to have any mistakes to occur 
again, and we speak of how many minutes the sun 



30 PVRE CHRISTIANITY 

may be slow, or how many minutes the sun may be 
fast, at certain seasons of the year, for we are 
regulating our time pieces, by the far fixed stars, 
and to be up to date, it is necessary to accept 
something that is old, dating back to the time 
when God set the stars in the firmament of the 
heaven. 

During the ministry of the apostles of Christ, 
when they were guided by the Holy Spirit, and for 
this reason could make no mistake in their work 
for their teaching was that of the Holy Spirit, all 
corrections v^^ere made by them; and when the last 
one was rem^oved from earth to heaven, there was 
left in the world the church of Christ, with elders 
and deacons as the ofiicers, to keep order in the 
church, and as faithful men, to teach the truths 
which the apostles committed to them. 

The v/ord which those faithful men, had com- 
mitted to them was a perfect word, and no man 
was to be permitted to add to it, or to take away^ 
from it At the close of the first century of Chris- 
tianity the church v/as a loving brotherhood, receiv- 
ing the truth, and teaching it to others. 

In time, new and strange things were being^ 
adopted by the church, and one departure followed 
another, until there was a creed placed besid<i the 
New Testament scripture, and the church was to 
be governed by it also. 

In the fulness of time, the New Testament was 
taken av/ay from the people entirely, and it was 
discovered, that the church was very far from 
being like the church which was placed m the 
world, by Christ and his apostles, and an offort 
was made to reform the church, by abandoning: 
some of the things which had been introduced. 
This caused sectarianism, and more confusion. 



GOD'S WORD SETTLED FOREVER IN HEAVEN 31 

When an effort was made to perfect the calen- 
dar, there was a time, known in chronology, as 
confusion; but that confusion, is being swept 
away, as all adopt the one system, of regufating 
time, by the far fixed stars, which is not really 
something new, but something as old as the stars; 
so, in religion when we accept the settled word as 
the unerring standard; that which is old by 
which the church should be regulated, it is 
apparently causing more confusion; but as all fall 
into line, and leave their old human systems, with 
all their mistakes and errors behind, and have 
every thing in religion directed according to the 
Star of Bethlehem, we will have order and unity, 
as the final consummation. 

Those accepting the New Testament as that by 
which they will be regulated in divine affairs, will 
not be accepting something new, any more than 
Russia would if she were to accept the system of 
regulating her time, which other nations have 
accepted. 

As Russia would be called up-to-date by accept- 
ing that which is old so the Christian will be 
always up-to-date with his religion, when hn has 
his Nev/ Testament scripture in his hand, correct- 
ing himself and his work by it, and he will have 
that which cannot be changed by man. ''Forever, 
O Lord, thy word is settled in heaven." 

When time was regulated according to the 
Julian calendar, changes were made in honor of 
men: ''To flatter the vanity of Octavius after he 
had secured the supreme power and had received 
the title of Augustus, a day was taken from Feb- 
ruary by a sycophantic senate and given to August, 
which had been named from him, for the frivolous 
purpose of giving to his month no less dignity in 



22 PURE CHRISTIANITY 

point of numbers than July, which had received 
its name from the first Caesar." Johnson's 
Cyclopaedia, Page 708. 

With the system of regulating time, now in use, 
changes cannot be made to suit frivolous notions 
of ambitious men. 

So, in the history of the church, because of not 
giving due regard to the fact, that the word of 
God, settled in heaven, is that by which the church 
should be directed for all time, men seeking for 
human glory introduced new things, so that the 
number has become **legion;'* but as we accept 
the one standard in matters pertaining to religion, 
such things can never occur again. "Forever, O 
Lord, thy word is settled in heaven." 

When Walter Scott was dying, and his son-in- 
law, as requested was reading from the 14th chapter 
of John, the dying man exclaimed: ''Surely none 
other than one from the skies could utter such 
words. This book is the guide; this wonderful 
book; this book will guide you into all truth." 



LESSON III 



REASONS WHY THE BIBLE IS DIFFICULT 
FOR SOME TO UNDERSTAND 

"Make me to understand the way of thy 
precepts: so shall I talk of thy wondrous 
works." Psalms 119, 27. 

"Give me understanding, and I shall 
keep thy law; yea, I shall observe it with 
my whole heart." Verse 34. 

"It is good for me that I have been af- 
flicted; that I might learn thy statutes." 
Verse 71. 

This selected scripture lesson expresses the 
value, which David, the man of God, placed on the 
understanding of God's word; and his prayer was: 
"Let my cry come near before thee, O Lord, give 
me understanding according to thy word." Verse 
169. 

For us to Ainderstand, what God has said in his 
word, which has been placed in this world, is of 
eternal value. 

The Bible is divided into the Old and New Test- 
ament scripture. 

The Old Testament embraces a period of three 
thousand six hundred years from the creation of 
the world down to Malachi, the last writer of the 
Old Testament. 

Moses wrote the books of the Pentatuech about 



34 PVRE CHRISTIANITY 

two thousand five hundred years from the creation 
and about one thousand five hundred years before 
Christ. 

John closed the volume of inspiration A. D. 
ninety-six. Therefore the book was one thousand 
six hundred years in being written. 

We can divide the Old Testament into six periods. 
From the creation of the world to the flood, one 
thousand six hundred and fifty-six years. 

From the deluge to the call of Abraham, four 
hundred and twenty-seven years. 

From Abraham to the departure of Israel, four 
hundred and thirty years. 

From the departure of Israel, to the building of 
Solomon's temple, four hundred and eighty-seven 
years. 

From the building of the temple, until the Baby- 
lonish captivity, four hundred and twelve years. 

From the Babylonish captivity to Christ, five 
hundred and eighty-eight years. 

The Bible is the oldest book. It contains the only 
authentic record of Antideluvian time, one thous- 
and one hundred years before Herodotus, the 
**father of history," "wandered through the whole of 
Greece, studying the history of each place on the 
spot by making himself acquainted with its monu- 
ments and its traditions." 

The author of Ecclesiastes discussed the prob- 
lem of evil six hundred years before Socrates 
treated the subject in the dialogues of Plato. 

The proverbs of Solomon are nine hundred years 
older than those of Seneca. 

The Bible is the only one, of the old books that 
has not lost its influence. As century after century 
passes, the interest which is taken in the Bible in- 
creases, while other books, which once were of in- 



DIFFICULTIES IN BIBLE READING 35 

terest, are now looked upon as queer things, valued 
only because of their age, and rarity. 

Paul said: **Let the word of God dwell in you 
richly." There are those living to-day, who love 
the word of God, and have their minds filled with 
its blessed truth, and who fairly live on its pre- 
cious promises. 

Near the end of the eighteenth century, the ques- 
tion came up at a dinner party in Scotland, con- 
cerning the impossibility of destroying the New 
Testament scripture, and it was decided, that if it 
had been destroyed, at the end of the third century 
it could be gathered from the writings of those who 
lived, during the first three centuries. 

Lord Hailes (Sir David Dalrymple,) who was the 
author of many highly valued works among which 
are: **Canons of the Scottish Church;" **Annals 
of Scotland;" ^'Remains of Christian Antiquity;" 
and other works and also some valued translations; 
was present, and promised to undertake the col- 
lecting of the New Testament, from the quotations 
of the writers of the first three centuries of the 
church. 

In two months' time, he had collected the entire 
New Testament, excepting less than a dozen verses, 
from the letters and discussions of those who lived 
during the first three centuries of Christianity. 

Origen, surnamed Adamantios, which he received 
from his untiring energy, one of the most loved 
and spirited of the Christian Fathers, was born at 
Alexandria, in the year 185, and died at Tyre, in 
the year 254, was one of the most learned of the 
Christian Fathers. 

He left about six thousand writings of his own. 
His beautiful treatise on martyrdom and the celeb- 



36 PURE CHRISTIANITY 

rated eight books against Celsus, an apology for 
Christianity are said to be entire. 

In 1733, De la Rue, compiled editions of four vol- 
umes of Origen's works, and in 1831-48, Lrom- 
matzsch compiled one, an English translation of 
twenty-five volumes. 

The Bible will never be destroyed. In the sur- 
vival of the fittest, the Bible will remain as the old- 
est book, because it is God's book. 

It contains more, that is of interest to mankind, 
than any other book, and may be called the book 
for everybody. 

The youth who has learned to love the Bible, will 
find that there is one book, that in manhood will 
still be his book above every other; and in old age 
when he is leaning upon his staff, he will still be 
reading it, and it will be to him the dear old Bible. 

The Bible, to the aged man, who has loved and 
obeyed its precepts opens the door for an abundant 
entrance, into the eternity of happiness. 

Some things can be said of the New Testament, 
that cannot be said of any other book in exist- 
ence. 

1 — The New Testament contains the only knowl- 
edge that can purify the human heart. 

2 — The only knowledge, that can unite the hu- 
man race in one unselfish effort for the uplifting 
of mankind. 

3 — The only knowledge, offering hope for every 
man under all circumstances and in every condi- 
tion, in this sin ruined world. 

Sometimes the way seems dark for man in this 
vale of sorrow, and his burden seems heavy, and he 
thinks he sees the star of Bethlehem sinking behind 
a cloud, but the history of the past teaches him 
that he can trust the grand old book as his guide. 



DIFFICULTIES IN BIBLE READING 37 

As we pause, to consider the value of the word 
of God, we feel like saying, with the Psalmist: 
"Make me to understand the way of thy precepts; 
so shall I talk of thy wondrous works." 

The Bible itself is not a hard book to understand, 
though some have found some diflaculty in under- 
standing it, when the trouble was with themselves, 
and not with the book. 

In reading the Bible, beginning with the Old 
Testament scripture, one must keep this in mind, 
that from the fall of man, it was God's purpose to 
send a redeemer into the world ; and promises con- 
cerning Christ, were made so clear, that the reader 
exclaims, when he reads the first four books of the 
New Testament: *'The Christ that I have been 
learning to love, while I have been reading his life 
and history, in these four books, is the Christ de- 
scribed plainly by the prophecy in the Old Testa- 
ment!'' 

He says: **I believe that Jesus is the Christ, the 
Son of God, and I would like to obey him, accepting 
him as my Saviour." 

He begins to read the book of Acts of the Apos- 
tles and as he reads of thousands of conversions 
recorded in that book, he finds that every conver- 
sion was accomplished by the preaching of the 
gospel of Christ which produced the same faith and 
the same obedience. 

He confesses his faith in Christ, and is baptized 
into Christ, just as they were when the gospel was 
preached by the apostles of Christ. 

He would like to know how to live as a Christian^ 
and he finds that there are twenty-one epistles ad- 
dressed to Christians, teaching him how to live and 
please God, and to walk worthy of their Christiau 
calling. 



38 PURE CHRISTIANITY 

He accepts these twenty-one epistles, as letters 
written to him by the only men, to whom Jesus 
ever said: ''Whosoever heareth you, heareth me." 

While he is living the Christian life and doing 
good to all men, and hoping for the eternal life 
which Christ has promised, he becomes desirous of 
knowing, what will be the reward, for his faithful 
work. 

He opens the book of revelation, the last book of 
the Bible, and he reads the promise of God our 
Father: **He that overcometh shall inherit all 
things; and I will be his God, and he shall be my 
son." And the promise of Christ, *'To him that 
overcometh will I grant to sit with me in my throne 
even as I also overcame, and am set down with my 
Father in his throne." 

He then reads the description of the transcend- 
ently, magnificent city, which is to be the home of 
the Christian, and he is determined, trusting in 
Christ, to make that city his home. 

To learn of the promises concerning Christ, 
which were given in the Jewish and Patriarchal 
dispensations, by holy men of God who spoke as 
they were moved by the Holy Spirit, one must read 
the Old Testament scripture. 

To learn what one is to believe, he must read the 
first four books of the New Testament; to learn 
how to obey and become a Christian, he must read 
the Acts of the Apostles ; to learn how he is to live, 
he must read the twenty-one epistles written to 
Christians; to learn what he is to enjoy hereafter 
if faithful, he must read the book of Revelation. 

The Bible has been compared to a hand extended 
from heaven above, to help fallen man, by lifting 
him up and giving him eternal life. 

The thumb of the hand representing the Old 



DIFFICULTIES IN BIBLE READING 39 

Testament scripture; the forefinger, the first four 
l)Ooks of the New Testament; the next finger the 
Acts of the Apostles; the next the epistolary writ- 
ings, and the last finger will represent the book of 
Revelation. 

It is like a hand that will sustain one in all trials 
of life, and uphold him above danger in the hour 
of temptation, and finally present him perfect in 
the presence of his Creator, with exceeding joy. 

In this discourse we would like to present some 
reasons for the Bible being a hard book for some to 
understand. 

FIRST: Some do not place a correct estimation 
on rightly understanding the word, and think that 
it does not make much difference, how we under- 
stand it, or if we misunderstand it, and do what we 
think to be right, it will be just as well in the sight 
of God. 

Such persons speak of being guided by the con- 
science, and they seem to think that the conscience 
is a safe and infallible guide, no matter what the 
instruction is by which conscience is formed, and 
they say if a man is not condemned by his con- 
science, he is all right. 

Conscience is not the guide. The New Testa- 
ment is the guide for the Christian, and by it the 
conscience is corrected or formed. 

Conscience is what we know of right and wrong, 
and we may not know rightly, for we may not have 
the right standard or pattern for our conscience 
to be molded by. What our conscience says to us 
may not be according to the truth. 

1— The conscience may become hardened. Paul 
said of some: **Having their conscience seared 
with a hot iron.'' 1st Tim. 4, 2. Of others, he said: 
'*Who being past feeling." 



4Qi TVRE CHRISTIANITY 

2 — The conscience may be defiled: "Unto the 
pure all things are pure; but unto them that are 
defiled and unbelieving is nothing pure; but even 
their mind and conscience is defiled/' Titus 1, 15. 

3 — The good conscience; this is the conscience 
that is formed by obeying the truth, which is the 
regulator, and we have our conscience corrected by 
it, just as you would correct your watch or your 
clock, by the regulator. 

SECOND: Some fail to understand the Bible 
because of adding a word when it pleases them to 
do so, or removing one when it pleases them. One 
word removed or added may reverse the meaning 
entirely, from that which was the purpose of the 
writer. 

As an illustration of this: I once knew of a man, 
having a farm, about eighteen miles, from the city 
in which he lived. One day early in the autumn he 
drove out to his farm, and put up a sign, with these 
words: "NO HUNTING ALLOWED ON THESE 
PREMISES." 

The sign did not suit some boys, so they took a 
saw and cut off the monosyllable **N0," and the sign 
read: "HUNTING ALLOWED ON THESE PRE- 
MISES." Then it suited them, for they could hunt 
on the premises by the authority of the sign. 

Some people read the Bible in about the same 
way. If they find a "not" that does not suit them 
they cut it off or dig it out. If they find that the 
reading would suit them better by inserting the 
**not" they will do so. 

The devil was the first "Doctor of Divinity." His 
doctoring in diving things suited our first parents, 
and such doctoring of the word, has suited a great 
many people since, and some at the present time 
are pleased with it 



DIFFICULTIES IN BIBLE READING 41 

God said to our parents: "For in the day that 
thou eatest thereof thou shalt surely die/' Satan 
looked it over, and like a genuine Doctor of Divin- 
ity, he undertook the case. He succeeded in chang- 
ing it to suit both himself and our first parents by 
just adding **not," so that they would have it to 
say: *'Ye shall 'not' surely die." They accepted 
this change made by the inserting of the word. 
God does not permit us to deal with his word in 
this way, and those who do so find it very hard ta 
understand the Bible rightly. 

God has said: **Ye shall not add unto the word 
which I command you, neither shall ye diminish 
ought from it, that ye may keep the commandments 
of the Lord your God which I command you." DeuL 
4, 2. '*What thing soever I command you, observe 
to do it: thou shalt not add thereto, nor diminish, 
from it." Deut. 12, 32. 

THIRD: Some do not understand the Bible be- 
cause of twisting it to suit themselves when they^ 
are reading it. This is very often done. 

In reading the positive statement by our Saviour: 
"He that believeth and is baptized shall be saved,"^ 
some are not satisfied. They look it over and say: 
"It does not read: "He that is not baptized shall 
not be saved." 

No, it does not read that way; but it does not say: 
"He that believeth and is not baptized shall be^ 
saved." Yet, this is the way, that some would have 
it to read, after they get through twisting it to suit 
themselves. 

They would not use any other book in this way,, 
unless they wish to make the writer to say what he 
does not say. 

As a law of grammar, when two things are con- 
nected by the copulative "and," though they differ 



42 PURE CHRISTIANITY 

In themselves, they are equal in their relation to 
whatever is predicated of them. 

If you say to a child : If you attend the school and 
study your lessons, you will become an accomp- 
lished scholar: you mean by this, for the child to 
do both. 

One night, at the time of a party in a village, 
when it was intensely cold, an important message 
was to be delivered at a point ten miles distant. 
When a young man offered to face the fiercely cold 
wind to deliver the message, one said to him: "You 
can go and if you wrap yourself warmly and walk 
rapidly you will reach your destination safely; at 
least we will hope for you to do so." 

That person meant for him to do two things, to 
wrap warmly and to walk rapidly. 

In the reading of all literature we abide by this 
rule. But in reading God's word, some squirm and 
twist, when they find faith and baptism connected 
by the copula, "and.'* Soon they have some one to 
help them to interpret it so that it will suit the in- 
clination of the deceitful heart of man. In this way 
they misunderstand the Bible differently by their 
own twisting. 

FOURTH: Others do not understand the scrip- 
ture because of scrapping it, by taking one verse 
from one writer and another from another writer, 
to prove themselves or their theory right. One can 
in this way prove almost anything to be right by 
the scripture. 

A farmer once hired a man to work for him, and 
told him that his work would begin after dinner. At 
the meal, the man was eating very fast, and re- 
maining at the table a long time. The farmer said 
to him: "Do you always eat like this?" He 
answered : *'Yes, I believe in obeying the wise 



DIFFICULTIES IN BIBLE READING 45 

man, who said: Whatsoever thy hand findeth to do, 
do it with thy might. " 

During the afternoon, the farmer went to where 
the man was working, to see how he was getting 
along with his work; and he found that he had 
done very little, and was moving slowly. He said 
to the man: "I thought you told me that you were 
obeying the wise man?*' The man answered: "I 
am, but I do not believe in obeying part of the 
scripture; we must obey Paul also.'* 

The farmer asked him: **What has Paul to say 
about this?" The man said: "Let your moderation 
be known unto all men." 

This is about the way some people scrap the 
scripture to prove themselves right. Do not read 
the scripture to prove yourself right, but read it to 
learn what it teaches, and obey when God speaks to 
you in his word, 

FIFTH: Some fail to understand the word be- 
cause they do not note the condition of those ad- 
dressed by the speaker or writer. 

We will now notice the difference in the way in 
which persons of three different classes or con- 
ditions were addressed by the apostles of Christ. 

1. On the day of Pentecost Peter said to those 
he addressed: ''Repent, and be baptized every one 
of you in the name of Jesus Christ for the remission 
of sins, and ye shall receive the gift of the Holy 
Spirit." 

These were the requirements of those who had 
not been forgiven for their alien sins. They had 
not obeyed the gospel. 

2. In the eighth chapter of Acts of the Apostles, 
we have the case of Simon of Samaria. Simon was 
among those who believed and were baptized. We 
read in the thirteenth verse: 'Then Simon himself 



44 PURE CHRISTIANITY 

believed also: and when he was baptized, he con- 
tinued with Philip, and wondered, beholding the 
miracles and signs which were done." 

Simon was faithful for sometime; but a tempta- 
tion came to him and he sinned. He saw that by 
the laying on of the apostles' hands, they received 
the Holy Spirit and he offered money to the 
apostles, for the same power, **Saying, Give me also 
this power, that on whomsoever I lay hands, he 
may receive the Holy Spirit*' 

"But Peter said unto him. Thy money perish 
with thee, because thou hast thought that the gift of 
God may be purchased with money. Thou hast 
neither part nor lot in this matter: for thy heart is 
not right in the sight of God. Repent therefore of 
this thy wickedness, and pray God, if perhaps the 
thought of thine heart may be forgiven thee. For I 
perceive that thou art in the gall of bitterness, and 
in the bond of iniquity." Acts 8, 19-24. 

Simon received a different answer by Peter from 
that which he gave the inquirers on the day of 
Pentecost. 

Those on the day of Pentecost, were commanded 
to be baptized in the name of Jesus Christ, for the 
remission of their past sins. This, Simon had been 
obedient in, and had been a disciple for some time, 
therefore Peter said to him, "Repent therefore of 
this thy wickedness, and pray God, if perhaps the 
thought of thine heart may be forgiven thee." He 
was told to pray for this sin. He had received 
pardon for his past sins, when he repented and was 
baptized. 

3. In the fifth chapter of Acts we have the ac- 
count of the sin of a man named Ananias and Sap- 
phira his wife. 

The man "sold a possession and kept back part of 



DIFFICULTIES IN BIBLE READING 45 

the price, his wife also being privy to it, and 
brought a certain part, and laid it at the apostles' 
feet" "But Peter said, Ananias, why hath Satan 
filled thine heart to lie to the Holy Spirit, and to 
keep back part of the price of the land? Whiles it 
remained, was it not thine own? and after it was 
sold, was it not in thine own power? Why hast 
thou conceived this thing in thine heart? thou hast 
not lied unto men, but unto God/' "And Ananias 
hearing these words fell down, and gave up the 
ghost." Acts 5, 1 to 5. 

About the space of three hours after his wife 
came in and after she had lied also: "Peter said 
unto her. How is it that ye have agreed together, to 
tempt the Spirit of the Lord? Behold, the feet of 
them which have buried thy husband are at the 
door, and shall carry thee out. Then fell she down 
straightway at his feet, and yielded up the ghost; 
and the young men came in and found her dead, 
and, carrying her forth, buried her by her husband." 

In this case the answer was different from that 
given in the other two. They had committed an 
unpardonable sin. John said: "If any man see his 
brother sin a sin which is not unto death, he shall 
ask, and he shall give him life for them that sin 
not unto death. There is a sin unto death: I do not 
say that he shall pray for it. All unrighteousness 
is sin: and there is a sin not unto death." Ist John 
5, 16-17. 

With Ananias and Sapphira the sin committed 
was unto death. They lied against the Holy Spirit 
by pretending to be giving the entire price of the 
land, when they were only giving part. Theirs was 
a wilful sin. They lied to the Holy Spirit. They 
agreed together to tempt the Spirit of the Lord. 

One can go too far in sinning: "For if we ain 



46 PURE CHRISTIANITY 

wilfully after that we have received the knowledge 
of the truth, there remaineth no more sacrifice, for 
sins." Heb. 10, 26. 

God dealt with the children of Israel by this rule. 
He warned them by his prophets, and called after 
them but they sinned wilfully. **And now, because 
ye have done all these works, saith the Lord, and I 
spake unto you, rising up early and speaking, but 
ye heard not; and I called you, but ye answered 
not.*' Jer. 7, 13. He said to the weeping Jeremiah: 
''Therefore pray not thou for this people, neither 
lift up cry nor prayer for them, neither make in- 
tercession to me: for I will not hear thee." Verse 
16. They refused to hear, and went so far that they 
had to be punished. Such was the case with 
Ananias and Sapphira. They had gone so far that 
there was no use for prayer. With Simon, the case 
was different; his was the temptation of the 
moment, and the command for him was, "Repent 
therefore of this thy wickedness, and pray God, if 
perhaps the thought of thine heart may be forgiven 
thee." 

Simon's answer proved that he still had faith in 
the Lord. 'Tray ye to the Lord for me, that none of 
these things which ye have spoken come upon me." 
Acts 8, 24. 

SIXTH: Some fail to understand, and find fault 
with the Bible because they do not olDserve that the 
conduct of the person spoken of has changed caus- 
ing God to speak of him at one time, in one way, 
and at another time, in another. 

So many have wondered that David, was a man 
after God's own heart, and yet sinned so grievously, 
and they do not notice that David's life changed. 

God said of David: *'I have found David the son 
of Jesse, a man after mine own heart." This was 



DIFFICULTIES IN BIBLE READING 47 

said, when David was but a boy, and it was said of 
him: *'For he was but a youth, and ruddy, and of 
a fair countenance." 

Thirty years after this, David committed a 
grievous sin, and he was no longer a man after 
God's own heart. We read: "But the thing that 
David had done displeased the Lord.'' **And the 
Lord sent Nathan unto David.'' 

Nathan said to David: ** Wherefore hast thou 
despised the commandment of the Lord, to do evil 
in his sight? thou hast killed Uriah the Hittite with 
the sword, and hast taken his wife to be thy wife^ 
and has slain him with the sword of the children 
of Ammon." 2nd Sam. 12, 9. 

Thus saith the Lord, "Behold, I will raise up 
evil against thee out of thine own house." Verse 
11. Then began David's afflictions and troubles, for 
he was severely punished. 

It was when David was but a shepherd boy, and 
when he was anointed, that he was a man after 
God's heart and pleased the Lord; it was when he 
was an old man, that he sinned and displeased the 
Lord. 

SEVENTH: Some fail to understand because 
they do not read all that the speaker has said on 
the subject. 

Men have divided the Bible into chapters, and we 
read one chapter at a time, and in this way, get part . 
of what is said. Many chapters in the New Testa- 
ment, begin with these words. ^'Therefore,'* 
•^Wherefore," "Let us therefore," "Now," "For,'^ 
*'If," and other words showing that there is an ex- 
planation, of w^hat has been said, or else more con- 
cerning the subject to follow. 

In the beginning of the eighth chapter of 
Hebrews, Paul sums up, what he has said in the 



48 PURE CHRISTIANITY 

previous chapters, by saying: "Now of the things 
which we have spoken this is the sum." After 
reading the first seven chapters of the book, it will 
lielp us greatly in understanding what we have 
read, if we read the eighth chapter, in which Paul 
«ums up his arguments. 

EIGHTH: Many fail to understand the Bible 
rightly in reading it, because they depend entirely 
upon teachers who have not themselves a perfect 
understanding of the Bible, but who have their 
eyes blinded by the traditions of men, and who are 
themselves reading the Bible with a view of twist- 
ing every passage to harmonize with the con- 
tradictory interpretations of partly instructed men, 
who were living in the fog of two or three centuries 
ago. 

A competent, and pious instructor may be of great 
help to one in the study of the Scripture; even an 
ApoUos was helped: "Whom when Aquila and 
Priscilla had heard, they took him unto them, and 
expounded unto him the way of the God more per- 
fectly.'* Acts 18, 26. 

When we have one to instruct us in the Scripture, 
he should understand the Scripture rightly himself, 
and be **apt to teach,'' and not one trying to make 
the Bible prove the teaching of his church to be 
right, and working to advance his own tenets or 
that of his church. 

One unfortunate thing with the sectarianism 
which is existing at the present time is that the 
preachers in the different denominations seem to 
recognize a right on the part of each preacher to 
teach the members of his congregation, and the 
other preachers have no right to explain the Scrip- 
ture to them, and if one does so, they say that he is 



DIFFICULTIES IN BIBLE READING 49 

trying to proselytize and the one doing so falls from 
grace with the others. 

In consideration of this and the many sects ex- 
isting, some are now advocating what is called a 
federation of churches, which means, '*act of unit- 
ing in a league" (Webster,) and by this rule where 
there are said to be, what is decided by men to be 
a sufficient number of churches or sects represented 
not to establish any more, but let the people be 
taught by just the churches represented in the tow^n 
or community. 

In this way of working the people would never be 
taught more of the truth than that imparted to them 
by those teachers and if one would appear in their 
midst, with the pure gospel, of the Christ who died 
for us, and ask them to accept it, and to learn the 
v/ay of the Lord more perfectly, and to receive a 
knowledge of the way of the Lct'd, and render 
obedience to him in all things, they would call him 
a proselyte maker, and sound the alarm: **That old 
traditions and customs are in danger of being set 
aside, by the teaching of the part of the truth, 
which is not taught by our denominations, and we 
have been long established here, and we do not wish 
to be interfered with. We have a law which binds 
us in honor not to teach or to encourage the teach- 
ing of any thing different, from our way of instruct- 
ing." 

People taught in this way, could never hope to 
fully understand the Scripture, and when a teacher 
of the truth would appear in their midst, they could 
not be like the people of Berea, of whom it was said; 
**These were more noble than those in Thessalon- 
ica, in that they received the word with all readi- 
ness of mind, and searched the scriptures daily. 



50 PVRE CHRISTIANITY 

whether those things were so. Therefore many of 
them believed." 

When people are tied up by any league or 
arrangement of man, so that they cannot search the 
scriptures, they can never hope to be noble like 
those of Berea. They can never say to one coming 
to them as a teacher, what Cornelius said to Peter 
when he arrived: *'Thou hast well done that thou 
art come. Now therefore are we all here present 
before God, to hear all things that are commanded 
thee of God." Acts 10, 33. 



LESSON IV 



PATTERNS AND SHADOWS 

"For if he were on earth, he should not 
be a priest, seeing that there are priests 
that offer gifts according to the law:*' 

**Who serve unto the example and 
shadow of heavenly things, as Moses was 
admonished of God when he was about 
to make the tabernacle : for, See, saith he, 
that thou make all things according to 
the pattern showed to thee in the mount." 
Heb. 8: 4, 5. 

In nature God has many patterns. Look at the 
leaves of the forest, and see the great variety of 
patterns. How different the oak leaf is from the 
maple or the beech. Then, gather a number of 
flowers and observe the different patterns of the 
leaves; or as you walk through the field in the 
month of June, notice that each variety of the 
grass has its own pattern of blade or leaf. 

Is it surprising to us then, that the God of nature 
with everything patterned carefully, should have a 
pattern, plainly seen in spiritual things? He 
certainly has done his work according to his own 
patterns: and he will accept our work in divine 
things, if done according to his pattern, which he 
has given us. 

When God instructed Moses to build the taber- 
nacle, and to place within, the things thereof, he 



52 PURE CHRISTIANITY 

gave him his pattern for the work, which he was 
to perform; and after this so that he would make 
no mistake, but do the work rightly, he admonished 
him to do according to the pattern given to him 
on the mount. As in Exodus 25 and 40 he said to 
him: **And look that thou make them after their 
pattern, which was shov/ed thee in the mount:" 
and three times God reminded him positively of 
this matter. 

In Numbers 8 and 4, vv^e learn that he did the 
work according to the pattern. And in Acts 7 and 
44, in that great discourse which cost the great 
and good Stephen his life, he declared that Moses 
built the tabernacle in the wilderness according 
to the fashion which he had seen. 

There was a reason for working according to 
a pattern. Those things were (as Paul said in 
our text) a **shadow of heavenly things." 

^'Coming events forecast their shadov/s." So, 
the great work of God of the Christian dispensa- 
tion, cast its shadows during the previous dispen- 
sations. 

A shadow is always correct. If one is walking 
by himself, and he removes his hat, it can be seen 
in the shadow. If another joins him, a lady; then 
there are two shadows. How different the shadow 
of the lady from that of the gentleman. You 
would know by the shadows, that one is a lady 
and the other a gentleman. No mistake, trust the 
shadows. 

A man wishes to purchase a tree; he must have 
a stick of timber sixty (60) feet in length. He 
takes a stick. It is four (4) feet in length. He 
stands the stick on its end. The shadow is six (6) 
feet long. He then measures the shadow of the 
tree, and finds that two-thirds of the shadow 



PATTERNS AXD SHADOWS 53 

beneath the first limb of the tree, would give him 
sixty (60) feet clear for use. He is then ready- 
to pay for the tree; he will trust the shadow. 

The shadow of heavenly things set forth cor- 
rectly the things to come, just as the shadow does 
in the things of nature. 

Let us look at some of the things which were 
done under the shadows of heavenly things. 

1. The offering for sin, a lamb, pure without 
spot, or blemish set forth in shadow, the sacrifice 
of the sinless Christ, the lamb of God; who gave 
his life on Calvary for our sins. 

When Cain departed from God's instruction, 
and offered the thank offering, the fruit of the earth 
instead of the sin offering, then God refused to 
accept his offering and said to him: '*If thou doest 
well, shalt thou not be accepted? and if thou doest 
not well, sin lieth at the door." Genesis 4 and 7. 

When Cain ceased to make his sacrifice for sin, 
according to the instruction of God, and took his 
own way which suited him better, then his sacrifice 
did not set forth in shadow the death of Christ the 
lamb of God whose death was a sacrifice for our 
sins. Therefore God did not accept Cain's offering. 

In verse 5, God, we are told, had not respect for 
his offering, he would not do his work according to 
God's pattern. He was v/illing to sacrifice, but he 
wanted his own way; and went from bad to worse, 
until he went out from God, to be a fugitive and a 
vagabond on earth. 

2. In the Jewish dispensation an arrangement 
was made for the sacrifice of the poor. In the 12th 
chapter of Lev., we learn that at the time of purifi- 
cation, the mother was to bring a lamb for a burnt 
offering, or a turtle dove for a sin offering; but in 
verse 8 of the chapter, we are told that if she was 



54 PURE CHRISTIANITY 

unable to bring a lamb, she could bring two turtle 
doves, or two young pigeons. The one for a burnt 
offering and the other for a sin offering. 

This was setting forth in shadow the poverty of 
the mother of Jesus, who came when others were 
offering their lambs, and with her wonderful child; 
she had only her two turtle doves, one for a burnt 
orfering and the other for a sin offering, according 
to the provision for the poor. Christ was rich, but 
for our sakes he became poor, that we through his 
poverty might be made rich. 

3. Moses foreshadowed the coming Christ, by 
being the only law giver and prophet of the old dis- 
pensations. Peter, in Acts 3, 22; when he addressed 
the people at the '^Beautiful gate'' of the temple, 
said to them: *'For Moses truly said unto the fath- 
ers, A prophet shall the Lord your God raise up unto 
you of your brethren, like unto me; him shall ye 
hear in all things Y>^hatsoever he shall say unto you. 
And it shall come to pass, that every soul, which 
will not hear that prophet, shall be destroyed from 
among the people." 

In Hebrews, chapter 10, verses 28 and 29, we 
read: *'He that despised Moses' law died without 
mercy under two or three witnenr-es : Of how much 
sorer punishment, suppose ye, shall he be thought 
worthy, who hath trodden under foot the Son of 
God, and hath counted the blood of the covenant, 
wherewith he was sanctified, an unholy thing, 
and hath done despite unto the Spirit of grace?" 

As they had to hear Mo*^es under the penalty of 
death, so we must hear Christ, or suffer the penalty 
of spiritual death. 

4. Under the old dispensation there was the 
water of separation called clean water, which was 
taken for a purification for sin. It was prepared in 



PATTERNS AND SHADOWS 55 

this way: A red heifer without spot or blemish, and 
upon which never came yoke, was slain before the 
priest, and burnt in his sight with cedar wood and 
hyssop and scarlet cast into the midst of the burn- 
ing of the heifer; and a clean man gathered up the 
ashes, and laid them up without the camp, and the 
command was: 

*'And it shall be kept for the congregation of the 
children of Israel for a water of separation : it is a 
purification for sin.*' 

'*And for an unclean person they shall take of the 
ashes of the burnt heifer of purification for sin, and 
running water shall be put thereto in a vessel/* 

**And the clean person shall sprinkle upon the 
unclean on the third day, and on the seventh day: 
and bathe himself in water, and shall be clean at 
even." 

**But the man that shall be unclean, and shall not 
purify himself, that soul shall be cut off from 
among the congregation because he hath defiled the 
sanctuary of the Lord/' Numbers Chap. 19. 

Here we have the sprinkling of the clean water, 
or water mixed with the ashes of the heifer with 
her blood; and after this the bath of water before 
entering the sanctuary of the Lord. 

As the Jew was sprinkled with the blood and 
ashes of the heifer, and his body was washed in the 
bath of water before he could enter the temple; 
so by faith in the blood of Christ we have our hearts 
sprinkled, and in baptism our bodies are washed 
with pure water. 

^'Having therefore, boldness to enter into the 
holiest by the blood of Jesus.'' • ♦ • ♦ • *'Let us 
draw near with a true heart in full assurance of 
faith, having our hearts sprinkled from an evil con- 
science, and our bodies washed with pure water." 



56 PURE CHRISTIANITY 

***** *'For if the blood of bulls and of goats, and 
the ashes of an heifer sprinkling the unclean, 
sanctifieth to the purifying of the flesh: How 
much more shall the blood of Christ, who through 
the eternal Spirit offered himself without spot to 
God, purge your conscience from dead works to 
serve the living God?" Heb. 9, 13-14. 

5. In Zechariah, 6th chapter, we have the ac- 
count of him being commanded to crown the son of 
the high priest, and to say: ''Thus speaketh the 
Lord of hosts, saying. Behold the man whose name 
is The Branch; and he shall grow up out of his 
place, and he shall build the temple of the Lord: 
Even he shall build the temple of the Lord; and he 
shall bear the glory, and shall sit and rule upon his 
throne; and he shall be a priest upon his throne." 

This occurred but once in the Old Testament his- 
tory. The crovv^n belonged to the tribe of Juda, the 
priesthood to the tribe of Levi. 

Paul said: ''For it is evident that our Lord sprang 
out of Juda; of which tribe Moses spake nothing 
concerning priesthood." Heb. 7, 14. 

In Hebrews 8, 4, he said: "For if he were on 
earth, he should not be a priest, seeing that there 
are priests that offer gifts according to the law." 
"Those priests were made without an oath; but this 
with an oath by him that said unto him. The Lord 
sware and will not repent, Thou art a priest forever 
after the order of Melchisedec." Heb. 7: 21. 

His priesthood is an unchangeable priesthood. 
''Wherefore he is able also to save them to the 
uttermost that come unto God by him, seeing he 
ever liveth to make intercession for them." Heb. 

By this we learn, that he is a priest in heaven for- 
ever. And he is a priest on his throne: "We have 



PATTERNS AND SHADOWS 57 

such an high priest, who is set on the right hand of 
the throne of the Majesty in the heavens." "A 
minister of the sanctury, and of the true tabernacle, 
which the Lord pitched, and not man." Heb. 8: 1, 
2. 

Paul said: **But unto the Son he saith, Thy 
throne, O God, is forever and ever: a scepter of 
righteousness is the scepter of thy kingdom." Heb. 
1,8. 

Again Paul also said: '*But this man, after he 
had offered one sacrifice for sins forever, sat down 
on the right hand of God; From henceforth ex- 
pecting till his enemies be made his footstool." Heb. 
10: 12, 13. 

Christ is both our Priest and King. ''For such an 
high priest became us, who is holy, harmless, unde- 
filed, separate from sinners, and made higher than 
the heavens." Heb. 7, 26. 

This kingship and priesthood by the same person, 
and he the one who would build the house, was 
plainly set forth in the shadow, by the prophet 
Zechariah crowning the priest. This occurred but 
oncej so Christ, our High Priest forever was made 
a King forever at the same time. 

6. The Jewish tabernacle which was typical of 
the Kingdom of heaven, was divided into two apart- 
ments; a vail hung suspended in the midst of the 
tabernacle, dividing it into the Holy and Holy of 
Holies or Most Holy Place. 

*'The priests v/ent always into the first taber- 
nacle, accomplishing the service of God. But into 
the second went the high priest alone once every 
year, not without blood, which he offered for him- 
self, and for the errors of the people." Heb. 9, 6-7. 

So, the kingdom of heaven upon earth, and the 
eternal kingdom are both one; a vail hangs sus- 



58 PURE CHRISTIANITY 

pended between them, and that vail is death, and 
the Christian's High Priest has penetrated through 
this vail once for all: '*for Christ is not entered into 
the holy places made with hands, which are the 
Hgures of the true; but into heaven itself, now to 
appear in the presence of God for us.*' 

''When he comes again he will rend that vail 
asunder as he did the Jewish vail, and admit the 
worthy ones into the everlasting kingdom." 

7. In Zechariah 4th chap., we have an account of 
his vision in which he beheld a candlestick and 
seven lamps thereon, and two olive trees by it, one 
in the right side of the bowl and the other upon the 
left side thereof. He was told that this was the 
^w^ord of the Lord. 

The lamp with Its seven branches represents 
God's word; as God's word is pure, it was made of 
pure gold. Moses was carefully instructed concern- 
ing the lamp, before he made it. The shaft, 
branches, bowls, knobs and flowers all to be of pure 
gold. In the candlestick or central shaft were four 
bowls. 

These would represent the life and teaching of 
Christ; as recorded by four men, Matthew, Mark, 
Luke and John. 

On each side three branches. ''Three branches 
of the candlestick out of the one side, and three 
branches of the candlestick out of the other side." 
Ex. 25, 32. 

The Old Testament scripture has three grand 
divisions; as Jesus said in Luke 24, 44: "411 things 
must be fulfilled, which were written in the law of 
Moses, and in the prophets, and in the psalms, con- 
cerning me." 

In the New Testament, on this side of Christ, the 
central figure of the word, we have three divisions : 



PATTERNS AND SHADOWS 59 

The Acts of the Apostles, The Epistles and The 
Book of Revelation. 

Thus, the Bible with seven grand divisions was 
represented by the seven lamps, which Zechariah 
saw on the candlestick, and was told that it was the 
word. 

Now we have the word of God complete. A per- 
feet word to make us wise unto salvation; as there 
are seven hues in the rainbow of light, so we have 
the seven divisions in the word of God, which is to 
light our way from earth to heaven. 

The golden candlestick with its lamps was placed 
in the first apartment of the tabernacle, to give 
light to the same; so the Bible represented by it, 
is to be placed in the kingdom upon the earth to 
give light to the same. 

8. In Paul's epistle to the Colossians, Chap. 2 
and 16, he speaks of the sabbath as being a shadow 
of the things to come. 

This day was also a sign between God and the 
children of Israel. In Exodus God said, in speak- 
ing of the sabbath: *lt is a sign between me and 
the children of Israel forever." Exodus 31 and 17. 
And in verse 16, he said: **Wherefore the children 
of Israel shall keep the sabbath, to observe the 
sabbath throughout their generations, for a per- 
petual covenant." 

In Nehemiah, 9th chapter, when the prophet was 
speaking of the history of the children of Israel, 
and the wonderful things that God had done for 
them; having divided the sea before them, and 
having led them in the day by a cloudy pillar; and 
in the night by a pillar of fire, he said in verse 14: 
*'And madest known unto them thy holy sabbath.'* 
This which was made known was *'a shadow of 
things to come." 



60 PURE CHRISTIANITY 

In Genesis 2nd chapter and 2nd verse, we read: 
*'And on the seventh day God ended his v/ork 
which he had made; and he rested on the seventh 
day from all his work which he had made." 

This was not known in the world, until God made 
it known unto the children of Israel, to be a sign 
between God and them; and yet it was in shadow. 
As God rested when he finished his work, on that 
day, the work of creating the world, so Christ said, 
at the close of his life, addressing the Father: **I 
have finished the work, which thou gavest me to 
do." On the cross he said: *'It is finished." 

Paul said: '*Por he is our peace, who hath made 
both one, and hath broken down the middle wall of 
partition between us ; Having abolished in his fiesh 
the enmity, even the law of commandments con- 
tained in ordinances; for to make in himself of 
twain one new man, so making peace." Eph, 2, 
14-15. 

As God rested on the seventh day, after finishing 
the work of creating the world, so Christ after 
completing his great work for the redemption of 
the world, rested over the seventh day. He arose 
to be the head of '*a new man." *'He is the head of 
the body, the church." Col. 1, 18. 

God's rest in the beginning, when he finished his 
work, was a shadov/ of Christ resting over the same 
day, when he finished his work. 

The sabbath day is now in the past, with other 
things; **Which are a shadow of things to come; 
but the body is of Christ." 

We have reached the body (the new man) of 
which Christ is the head. 'Therefore if any man be 
in Christ, he is a new creature: old things are 
passed away; behold, all things are become new." 
2nd Cor. 5, 17. 



PATTERNS AND SHADOWS 61 

9. When the old law was given from Mount 
Sinai, three thousand persons fell dead. When the 
new law was given from Jerusalem three thousand 
persons were made alive. 

10. The old law was given fifty days after the 
first passover, and the new law fifty days after the 
last passover. 

11. There v/ere one hundred and twenty priests 
present at the dedication of the temple, which w^as 
a shadow of the church to come; and one hundred 
and twenty disciples were present on the day of 
Pentecost, when the church of Christ was estab- 
lished. 

12. In Hebrews 11 and 8, we read: *'By faith 
Abraham, when he was called to go out into a place 
w^hich he should after receive for an inheritance, 
obeyed; and he v/ent out, not knowing whither he 
went." 

In verse 10, we read; **Por he looked for a city 
which hath foundations, whose builder and maker 
is God." And in verses 13 and 14, Paul speaking 
of Abraham's seed, said: ''These all died in faith, 
not having received the promises, but having seen 
them afar off, and were persuaded of them, and 
embraced them, and confessed that they were 
strangers and pilgrims on the earth. For they that 
say such things declare plainly that they seek a 
country." 

In verse 16, he said: *'But now they desire a 
better country, that is, an heavenly: wherefore God 
is not ashamed to be called their God: for he hath 
prepared for them a city." 

In Genesis 6th chapter and 3rd verse, God said: 
**My spirit shall not always strive with man, for 
that he also is flesh ; yet his days shall be an hun- 
dred and twenty years." 



§2 PURE CHRISTIANITY 

This is about the limit of human life; so Abraham 
wandered for one hundred and twenty years, not 
knowing whither he went, only this; '*He looked 
for a city which hath foundations, whose builder 
and maker is God." 

This is used by Paul as a shadow of us 
confessing that we are strangers and pilgrims on 
the earth, but we desire a better country, that is an 
heavenly, for he hath prepared for us a city. 

In Revelations 21st chapter and 2nd verse, we 
read: *'And I John saw the holy city, nev/ Jerusa- 
lem, coming down from God out of heaven, pre- 
pared as a bride adorned for her husband." 

Read the description of that heavenly city which 
is to be our eternal home, its foundation garnished 
with all manner of precious stones, its walls of 
jasper, its streets of pure gold with no need of the 
sun, neither of the moon to shine in it, for the glory 
of God did lighten it; and where God shall wipe 
away all tears from our eyes, and there shall be no 
more night, no more death, neither sorrow, nor 
crying, neither shall there be any more pain; for 
the former things are passed away, and those that 
are athirst shall drink of the water of life freely, 
and you will leave every thing that is earthly, be- 
hind, to seek for that city. 

As Abraham went out obeying God, so let us obey 
God, for: **Blessed are they that do his command- 
ments, that they may have right to the tree of life, 
and may enter in through the gates into the city." 
Rev. 22, 14. 



LESSON V 



THE GREAT COMMISSION OP OUR LORD 

*'Then the eleven disciples went away 
into Galilee, into a mountain where Jesus 
had appoi>ii-ted them. And when they saw 
him, they worshipped him: but some 
doubted." 

*'And Jesus came and spake unto them 
saying, All power is given unto me in 
heaven and earth. Go ye therefore, and 
teach all nations, baptizing them in the 
name of the Father, and of the Son, and of 
the Holy Spirit." 

"Teaching them to observe all things 
whatsoever I have commanded you; and, 
lo, I am with you alway, even unto the end 
of the \^orld. Amen." 

Matt. 28, 16-20. 

"Then the eleven." There is something sad in 
this for during the ministry of Christ, we read so 
often of "the twelve apostles." Now one is absent^ 
and the Lord has not chosen one to take his place* 
He did not himself choose one, until four years 
after, when Paul was chosen. 

This meeting in Galilee was one appointed by the 
Lord. The hearts of the eleven disciples must have 
been full of joy and wonder when they went away 
into Galilee to meet the Lord. They knew that 



64 PURE CHRISTIANITY 

Jesus would be there to meet them, and they would 
see the Lord they loved and would talk with him. 

On this mountain of Galilee, some doubted. That 
doubt was removed. *'Jesus came and spake unto 
them." They knew his voice. They had been 
sitting at his feet, for three years and a half, during 
his earthly ministry, and had said to him: ''Thou 
hast the words of eternal life." They heard him 
when he ansv/ered the crafty Pharisees, who were 
seeking to entangle him in his talk, and when he 
was teaching the multitudes of humble people of 
Judea. 

They heard him at the time, when he lifted up his 
eyes to heaven, and spoke the beautiful words of 
that prayer which we have recorded in the seven- 
teenth chapter of John, in which he prayed for 
them, and all that would believe on him through 
their word. At Calvary, they heard his voice, when 
in his awful agony, enduring the suffering of the 
cruel Roman cross, he was pleading for his 
enemies, saying: ''Father, forgive them, for they 
know not what they do," and when he answered the 
penitent malefactor, hanging suffering by his side 
by saying: "Verily I say unto thee. Today shalt 
thou be with me in paradise." 

This is the same voice. All doubt was removed, 
and they were not deceived. The labor and sacri- 
fice, and endurance demanded of them by the risen 
Lord, was too great for them to allow themselves 
to be deceived. 

Once during his ministry, they said to him: "We 
believe and are sure that thou art that Christ, the 
Son of the living God." The same men were made 
sure on this mountain in Galilee: "And Jesus came 
and spake unto them, saying, "All power is given 
unto me in heaven and in earth." 



THE GREAT COMMISSION OF OUR LORD 65 

*'Go ye therefore, and teach all nations, baptizing 
them in the name of the Father, and of the Son, and 
of the Holy Spirit: Teaching them to observe all 
things whatsoever I have commanded you: and, 
lo, I am with you alway, even unto the end of the 
world. Amen." 

This was the most august assembly that ever met 
on this earth; the Lord Jesus, and the men who 
were being made his able ambassadors. 

The Lord speaks to these chosen ambassadors, as 
one having all power in heaven and on earth, and 
this commission is his last and great commission. 
*'Go ye therefore and teach all nations, (or '*make 
disciples of all nations," as it is in the marginal 
reading, and as it reads in the Revised Version of 
the New Testament.) To teach is to make disciples. 

This commission was delivered in such a manner 
as to leave no possiblity of the eleven trusted men 
misunderstanding it. 

They understood it, and it never occurred to them 
that they could make men more than disciples of 
Christ or Christians. It was not until many years 
after, that ambitious teachers began making men 
something more, than just disciples of Christ. 

Great beyond all comprehension, was the respon- 
sibility placed upon the apostles, when Jesus gave 
them this great commission. 

Jesus loved his apostles. ^'Having loved his own 
which were in the world; he loved them unto the 
end." John 13, 1. He knew that this commission 
would take them far from all that was dear to them 
on earth; and cause them to endure many things 
for his name; but his love for mankind, was so 
great, that he said to his loved apostles, **G0! '* *'G0' 
ye therefore, and teach all nations." 

Men and women can be found in every nation 



66 PURE CHRISTIANITY 

who will believe and obey; such were to be taught 
and made disciples of Christ. 

He died to save the world, but men must be made 
disciples. They must be saved by preaching: *'Por 
after that in the wisdom of God the world by 
wisdom knevs^ not God, it pleased God by the 
foolishness of preaching to save them that believe." 
1st Cor. 1, 21. The eighteenth verse will explain 
this: **For the preaching of the cross is to them 
that perish foolishness; but unto us which believe, 
it is the power of God.'' *'For we are unto God a 
sweet savor of Christ, in them that are saved, and 
in them that perish: To the one we are the savor 
of death unto death; and to the other the savor of 
life unto life." 2nd Cor. 2, 15-16. 

FIRST REQUIREMENTS 

*'Go ye therefore, and teach all nations, 
baptizing them in the name of the Father, 
and of the Son, and of the Holy Spirit." 

This order of our Lord, given to his apostles, 
which invested them with authority to teach, and 
make disciples, we will place under two captions. 

FIRST: To teach, or preach the gospel. 

SECOND: To baptize those taught, in the name 
of the Father, and of the Son, and of the Holy 
Spirit. 

The apostles of Christ, had a great gospel 
committed to them. It cost God his Son, Christ his 
life, and heaven a King. They called what they 
preached to the world, **The glorious gospel," and 
indeed it was such. 

They taught men that Christ died for all man- 
kind; that he died for our sins. Men and women, 
had been dying from the time of the transgression 
in the garden, but Christ died for our sins. 



THE GREAT COMMISSION OF OUR LORD 67 

They taught that he died for our sins, according;, 
to the scripture. From the Old Testament scrip-^ 
ture, they could show that his death was to take- 
place at the end of the Jewish dispensation; and: 
this enabled them to convince the devout Jew, who* 
had been studying the scripture, that Jesus is the 
Christ. 

They also taught ''that he was buried, and that 
he rose again the third day, according to the scrip- 
tures." Men had been raised from the dead before. 
Lazarus was raised from the dead, when he had 
been dead four days, but Jesus was raised from the 
dead, on ''the third day, according to the scrip- 
tures.'' 

These were the facts of the gospel, which they 
taught men to believe. And when they were made 
believers in Christ as the Son of God, they were 
commanded to repent, and be baptized in the name^ 
of the Father, and of the Son, and of the Holy 
Spirit. 

Some will ask: "Does not this commission of our 
Lord, require three baptisms; or three actions?" In 
Matthew 8 and 11, we read: "And I say unto you. 
That many shall come from the east and west, and 
shall sit down with Abraham, and Isaac, and Jacob, 
in the kingdom of heaven." 

No one would understand by this, that they would 
sit down, for a time with Abraham, and then for a 
time with Isaac, and then for a time with Jacob; 
but once sitting down with the three persons; so in 
this case, one action, and that action is baptism. 
He said: "Baptizing them in the name of the 
Father, and of the Son and of the Holy Spirit." 

If one were to have some work to do by the 
authority of three men, he would not expect to do 
the work three times. When they were to "baptize 



€8 PURE CHRISTIANITY 

in the name of the Father, and of the Son and of the 
Holy Spirit," they did not understand that they 
were to baptize three times. The command was: 
"'Baptizing them." One baptism. Paul afterwards 
said: ''One baptism." In that baptism there was 
the death, burial, and resurrection represented. 

When we are dead to sin, we are buried in bap- 
tism, and arise to walk in newness of life; as Paul 
taught when he said: "Therefore we are buried 
with him by baptism into death : that like as Christ 
was raised up from the dead by the glory of the 
Father, even so we also should walk in newness of 
life." Rom. 6, 4. We are to rise to walk in newness 
of life; not to be plunged back into the water. 

If a man who is dead to sin, is baptized in the 
name of Christ, and he rises to walk in newness of 
life, and you bury him again in the name of the 
Father; you bury a man who is alive, who has just 
risen to walk in newness of life. 

After he has been buried the second time, you 
can then say, I buried him twice ; once when he was 
dead, and again when he was alive. 

After rising once to walk in newness of life, why 
should he have to rise the second time to walk in 
newness of life? Is this a different life from that 
which he rose from his first baptism to walk in? 

You then baptize him, (or bury him) in the name 
of the Holy Spirit, and he rises to walk in newness 
of life, then you have buried a live man twice, after 
burying a dead man once. If he arose to walk in 
newness of life, in his other two baptisms, what 
newness of life is this that he has risen to walk in? 

This does not seem reasonable. It cannot be. 

There is but one action mentioned, and that 
action, baptism, is in "the name of the Father, and 
of the Son, and of the Holy Spirit." 



THE GREAT C0IJMI8SI0N OF OUR LORD .69 

There is but one body or church, to be baptized 
into. Then, there can be but one baptism. Being 
baptized into Christ, places us in his body or 
church. *'And he is the head of the body, the 
church." *'For as many of you as have been bap- 
tized into Christ have put on Christ." '*Buried 
with him in baptism wherein also ye are risen with 
him through the faith of the operation of God, who 
hath raised him from the dead!" Col. 2, 12. 

The apostles of Christ, were obedient in making 
disciples. They taught and baptized them, in the 
name of the Father, and of the Son and of the Holy 
Spirit, just as the Lord commanded them to do. 

THE REQUIREMENTS AFTER BECOMING A 

CHRISTIAN 

"Teaching them to observe all things 
whatsoever I have commanded you; and, 
lo, I am with you alway, even unto the 
end of the world. Amen." 

After becoming the disciples of Christ, v/e must 
continue to do his will, as he has revealed it unto us 
and in this way become accomplished disciples. 
Jesus said: *'If ye continue in my word, then are ye 
my disciples indeed." We mxust observe all things, 
which we have been commanded to do, and this we 
will place under eight captions. 

1. Observing the ordinance of the Lord's supper. 

2. Piety. 

3. Good works. 

4. Our conduct. 

5. Our treatment of our fellowmen. 

6. Our treatment of Christians. 

7. Character building. 

8. Preaching the gospel. 



70 PVRE CHRISTIANITY 

First. 

OBSERVANCE OF THE LORD'S SUPPER 

This is a very important ordinance. There are 
just two ordinances, taught in the New Testament 
scripture for Christians to observe. One is the 
ordinance of baptism, v/hich initiates us into the 
church, or body of Christ, therefore it is not re- 
peated. 

The Lord's supper is the only ordinance in the 
church of Christ, therefore it is frequently repeated. 

Our Saviour said: ''Except ye eat the flesh of the 
Son of man, and drink his blood, ye have no life in 
you." John 6, 53. ''He that eateth my flesh, and 
drinketh my blood, dwelleth in me, and I in him." 
Verse 56. In the communion, the bread is the 
emblem of the body of Christ, and the fruit of the 
vine, is the emblem of the blood of Christ, and as 
we partake of them by faith, we have life through 
him, therefore we should remember him in this 
ordinance, upon every first day of the week. 

Second. 

PIETY 

1. Reverence for the house of God and for sa- 
cred things. There are so many persons who do 
not seem to show proper respect for things which 
are used by the Christians in their worship. When 
such enter the house of God, they do not make a 
right impression upon devout and sober-minded 
people; for this reason, though they may make a 
profession, they can never expect to fill any useful 
place in the church of Christ. 

They may be kind hearted, and not wicked, yet 
their conduct, in their lack of reverence, when in 



THE GREAT COMMISSION OF OUR LORD 71 

the public-assembly of the saints, and in fact every- 
where, is unbecoming in a follower of Christ. 

I would not have anyone so dry, as to be liable to 
hreak in two at any time, or to behave as though 
he were dwelling in a light that no man can ap- 
proach, but there is a becoming piety, that seems to 
just adorn the Christian, and which gives a splen- 
did influence, while at the same time, he is cheer- 
ful and happy, mingling with the people, and no 
one has any feeling of awe in his presence, yet 
everyone respects him. 'In doctrine showing un- 
corruptness, gravity, sincerity, sound speech, that 
cannot be condemned; that he that is of the con- 
trary part may be ashamed, having no evil thing to 
say of you.'' Titus, 2: 7, 8. 

2. Prayer is an indication of piety.. Every 
Christian ought to be able to pray, not only in pri- 
vate, but also in public, perhaps just a few senten- 
ces at first, and he will find that his gift will in- 
crease, until he yAU be able to make his requests 
known to God, and thank him for his goodness, 
when addressing him at the throne of grace, so that 
others will be edified by his prayer. 

Our Saviour was himself a man of prayer. When 
he began his ministry, and v/as baptized by John, 
in the Jordan, he lifted his voice to his Father in 
prayer. Luke informs us that he w^as praying, 
and during his ministry, he spent at one time, an 
entire night in prayer with his Father ; and w^hat a 
wonderful prayer that was, which he offered, w^hen 
Tie was so near to Gethsemane, the trial and the 
cross; it is recorded in the 17th chapter of John, 
and can be called the Lord's prayer. He said at one 
time during his ministry: **Men ought always to 
pray, and not to faint." Christians who do not pray 



72 PURE CHRISTIANITY 

are very weak, generally. Paul said: 'Tray with- 
out ceasing." 

3. Praising God, is another indication of piety. 
After the last supper, we read: '*And when they 
had sung a hymn, they went out into the mount of 
Olives." Paul said: '^Speaking to yourselves in 
psalms and hymns and spiritual songs, singing and 
making melody in your heart to the Lord." Eph. 
5, 19. "Let the word of God dwell in you richly in 
ail wisdom; teaching and admonishing one another 
in psalms and hymns and spiritual songs, singing 
with grace in your hearts to the Lord." Col. 3, 16. 

The singing Christian going on his way re- 
joicing is happy in the Lord, and he impresses 
every one with his joyful spirit. 

4. Thankfulness is another indication of piety. 
At so many times in the Saviour's ministry, he 
lifted his eyes heavenvt^ard, and expressed his 
thankfulness to his Father, for his care. The apos- 
tles taught that we should be thankful: ''Giving 
thanks always for all things unto God and the Fa- 
ther in the name of our Lord Jesus Christ." Eph. 
5, 20. "In everything give thanks: for this is the 
will of God in Christ Jesus concerning you." 1st 
Thess. 5, 18. 

Third. 

GOOD WORKS 

1. "This is a faithful saying, and these things 
I w^ill that thou affirm constantly, that they which 
have believed in God might be careful to maintain 
good works." Titus 3: 8. "In all things showing 
thyself a pattern of good works." Titus 2: 7. 

In first Timothy 5, 10, when Paul was speaking 
of a faithful v/idow, he gave a list of good works: 
*'Well reported of for good works; if she have 



THE GREAT COMMaSSION OF OUR LORD 73 

brought up children, if she have lodged strangers, 
if she have washed the saint's feet, if she have re- 
lieved the afflicted, if she have diligently followed 
every good work." 

Here the apostle, places the washing of the 
saint's feet among good works, and not as an ordi- 
nance of the church, for such it was not. When 
the Saviour washed his disciples' feet, there was a 
reason for him doing so; in this he taught them 
an object lesson. The condition of the disciples 
called for the lesson in humility. '*And there was 
also a strife among them, which of them should be 
accounted the greatest." Luke 22, 24. This strife 
occurred in the upper room after the supper. Dur- 
ing the ministry of Christ, this same question came 
up, *'At the same time came the disciples unto 
Jesus, saying. Who is the greatest in the kingdom 
of heaven? And Jesus called a little child unto 
him, and set him in the midst of them, and said: 
Verily I say unto you, Except ye be converted, and 
become as little children, ye shall not enter into 
the kingdom of heaven." Here we have, a lesson 
taught his disciples through their eyes as well as 
their ears. It is said, that a lesson taught through 
tne eye, reaches the mind, with twelve times the 
force of that taught through the ear. They had 
failed to understand the Saviour and he gave them 
this object lesson. 

For the same ambitious spirit, they had to be 
taught another object lesson, and our Saviour 
at the time of their strife, in regard to which would 
be the greatest among them, seized a towel, and 
began to wash their feet, to teach them humility. 
Afterwards, the washing of the saint's feet, was 
placed among good works, with the lodging of 
strangers and the relieving of the afflicted. 



'74 PVRE CHRISTIANITY 

Good works have a great part in our Christianity. 
**For we are his workmanship, created in Christ 
Jesus unto good works, which God hath before 
ordained that we should walk in them." Eph. 2, 
10. Of Christ it is said: *'Who gave himself for us, 
that he might redeem us from all iniquity, and pur- 
ify unto himself a peculiar people, zealous of good 
works." Titus 2, 14. James says: *Ture religion 
and undefiled before God and the Father is this: 
To visit the fatherless and widows in their afflic- 
tion, and to keep himself unspotted from the 
world." James 1, 27. 

Fourth. 

OUR CONDUCT 

No matter how good a man may have been, be- 
fore becoming a Christian, his conduct will be im- 
proved to such an extent, that it will be noticed 
after he becomes a Christian, by those he comes in 
contact with. *'For the grace of God that bringeth 
salvation hath appeared to all men, teaching us 
that denying ungodliness and worldly lusts, we 
should live soberly, righteously, and godly, in this 
present world." Titus 2 : 11, 12. This grace of God 
hath appeared to all men; moral men, as well as 
others. 

Fifth. 

OUR TREATMENT OF OUR FELLOWMEN 

The Christian must do just what is right, with 
everyone he comes in contact with. Jesus said: 
"Therefore all things, whatsoever ye would that 
men should do to you, do ye even so to them." Matt. 
7, 12. '*And if ye salute your brethren only, what 
do ye more than others?" Matt. 5, 47. Paul said: 
**And that ye study to be quiet, and to do your own 



THE GREAT COMMISSION OF OUR LORD 75 

lousiness, and to work with your own hands, as we 
commanded you; That ye may walk honestly to- 
ward them that are without, and that ye may have 
lack of nothing/' 1st Thess. 4: 11, 12. 

Sixth. 

OUR TREATMENT OF OTHER CHRISTIANS 

One lesson that every Christian ought to learn, 
early in his Christian life, for the welfare 
of the cause of Christ, is this: *'Seeing ye have pu- 
rified your souls in obeying the truth through the 
Spirit unto unfeigned love of the brethren, see that 
ye love one another with a pure heart fervently.'* 
1st Peter. 1, 22. The same apostle said: **Honor 
all men. Love the brotherhood.'* 

Paul said: **Let brotherly love continue." Heb. 
13, 1. To the Romans, he said: *'Be kindly affec- 
tioned one to another with brotherly love; in 
honor preferring one another." It is a sad thing, 
when brotherly love, is lacking in a church, as it 
sometimes is; and the members fail to salute each 
other with the salutation which gives the home 
like feeling, manifested where love abounds. So 
many times in the Scripture, we are told to salute 
one another. Even a kiss might be without a salu- 
tation, so they were commanded to salute with their 
kiss. The command was not to kiss, but to salute 
with an holy kiss. ''Greet ye one another with an 
holy kiss." ''The salutation of me Paul with mine 
own hand." 1st Cor. 16: 20-21. Here, they were 
to greet with their kiss, and Paul, sent his 
salutation, or greeting in his writing; "With mine 
own hand." 



76 PURE CHRISTIANITY 

Seventh. 

CHARACTER BUILDING 

Every Christian should remember, that heaven 
is to be a prepared place for prepared people, and 
the disciple of Christ is preparing a character for 
eternity. Faith is the divine foundation upon which 
we build. We turn away from every foundation of 
sand, to build on the solid rock, therefore, we read: 
*'And beside this, giving all diligence, add to your 
faith virtue; and to virtue knowledge; and to 
knowledge temperance; and to temperance pa- 
tience; and to patience godliness; and to godliness 
brotherly kindness; and to brotherly kindness 
charity. For if these things be in you, and abound, 
they make you that ye shall neither be barren nor 
unfruitful in the knowledge of our Lord Jesus 
Christ. But he that lacketh these things is blind, 
and cannot see afar off, and hath forgotten that 
he was purged from his old sins. Wherefore the 
rather, brethren, give diligence to make your call- 
ing and election sure: for if ye do these things^ 
ye shall never fall: For so an entrance shall be 
ministered unto you abundantly into the everlast- 
ing kingdom of our Lord and Saviour Jesus Christ" 
2nd Peter 1, 5-11. 

Eighth. 

PREACHING THE GOSPEL 

After we have been saved ourselves, we must 
worl^ for the salvation of others: *'That ye may be 
blam.eless and harmless, the sons of God, without 
rebuke, in the midst of a crooked and perverse na- 
tion, among whom ye shine as lights in the world; 
Holding forth the word of life; that I may rejoice 
in the day of Christ, that I have not run in vain^ 



THE GREAT COMMISSION OF OUR LORD 77 

neither labored in vain." Phil. 2, 15-16. ''And the 
Spirit and the bride say, Come. And let him that 
heareth say, Come. And let him that is athirst 
come. And whosoever will let him take the water 
of life freely." Rev. 22: 17. 

The church is the bride, and every member must 
have the true missionary spirit, and be able to say 
like Paul, "For though I preach the gospel, I have 
nothing to glory of: for necessity is laid upon me; 
yea, woe is unto me, if I preach not the gospel." 
1st Cor.9, 16. 



LESSON VI 



THE ORDINANCE OF THE LORD'S SUPPER 

*'For I received of the Lord that which 
also I delivered unto you. That the Lord 
Jesus the same night in which he was be- 
trayed took bread:" 

''And when he had given thanks, he 
brake it, and said. Take, eat: this is my 
body, which is broken for you: this do in 
remembrance of me." 

''After the same manner also he took the 
cup, when he had supped, saying. This cup 
is the new testament in my blood: this 
do ye, as oft as ye drink it, in remembrance 
of me." 

"For as often as ye eat this bread, and 
drink this cup, ye do show the Lord's death 
till he come." 1st Cor. 11, 23-26, 

Paul was called to be an apostle, about four 
years, after the gospel was first preached, by Peter 
and his illustrious companions, in the city of Jeru-^ 
salem, at the time which was called the beginning. 
Of his call by the Lord, Paul said: "I conferred not 
with flesh and blood: Neither went I up to Jeru- 
salem to them which were apostles before me ; but I 
went into Arabia, and returned again unto Damas- 
cus." The ordinance of the Lord's supper was sa 
important, that Paul was taught concerning it, by 
the Lord himself. 



THE ORDINANCE OF THE LORD'S SUPPER 7^ 

At the present time, we find that the professed 
followers of Christ are divided into two classes in 
regard to frequency of the communion. 

One class asking the question : How often must 
we partake of the emblem of the broken body and 
the shed blood of our Lord? Such are fearful of 
losing sight of the value of the ordinance or failing 
to appreciate it rightly, by observing it frequently, 
and they are guided by their feelings in this matter,., 
rather than by the instruction of the word of God, 
and this has caused confusion among them, some 
observing the ordinance yearly, some semi-an- 
nually, some quarterly, and some monthly. In this 
way, some who cannot attend church regularly, 
living perhaps at some distance from the place of 
assembly, will go for months, and even years with- 
out having the opportunity of partaking of the com- 
munion. 

The other class of communicants, are asking the 
question: ^'How often may we partake of the Lord's 
supper?'' They have the table spread on every first 
day of the week, and value this ordinance so highly, 
that they make it the purpose for assembling on the 
first day of the week. 

In this they are encouraged by the teaching of the 
New Testament. Our Lord said of the cup : ''This 
cup is the new testament in my blood: this do ye, as 
oft as ye drink it, in remembrance of me. For as 
often as ye eat this bread, and drink this cup, ye do 
show the Lord's death till he come." 1st Cor. 11, 
25-26. 

Paul said to the Corinthians, chapter eleven, verse 
twenty: ''When ye come together therefore into 
one place, this is not to eat the Lord's supper, For 
in eating every one taketh before other his own 
supper: and one is hungry and another is drunken." 



80 PURE CHRISTIANITY 

We would understand by this that Paul expected 
them to come together to partake of the Lord's 
supper, and not to do something else. If you send 
a man into the field to work, and he is not working, 
you say to him: When you go into the field it is 
not to work, for you are watching those who are 
passing on the road or you are picking fruit and 
eating it, or you are lying in the shade, or anything 
that might be mentioned that the man might be 
doing, we would understand that you expected the 
man to work, and not to do something else. 

When Paul said to the Corinthians: ''When ye 
come together into one place this is not to eat the 
Lord's supper, and mentioned their conduct, we 
would understand that he meant for them to meet 
together to eat the Lord's supper, and not for any 
other purpose. 

No church can rightly observe the Lord's day 
without observing the Lord's supper; for the pur- 
pose of the day is to celebrate the Lord's death in 
remembering him and what he did for us in the 
purchase of our redemption. 

Under the old dispensation the Sabbath Day re- 
minded the Jew that God rested on the seventh day; 
for this purpose this day was given to them, and 
to be a sign between God and them. They rested 
upon every Sabbath. They did not rest upon one 
Sabbath in the month, or one Sabbath, quarterly, 
semi-annually or annually. When God said: 
''Remember the Sabbath Day to keep it holy," he 
meant for them to observe every Sabbath by rest- 
ing. 

Under this new dispensation the same definite 
article "the" is used in the example of the church 
during the ministry of the apostles, when we read: 
"And upon the first day of the week, when the dis- 



THE ORDINANCE OF THE LORD'S SUPPER 81 

ciples came together to break bread, Paul preached 
unto them." The writer does not say upon a first 
day of the week, or a certain first day of the week; 
but upon the first day of the week. 

Christians can no more celebrate the first day of 
the week rightly, when not partaking of the com- 
munion as a practice, than the Jew could celebrate 
the Lord's rest on the Sabbath Day by not resting. 

In the twentieth chapter, and seventh verse of 
Acts of the Apostles, we read: *And upon the first 
day of the week, when the disciples came together 
to break bread, Paul preached unto them, ready to 
depart on the morrow, and continued his speech 
until midnight." This occurred at Troas, where 
they had waited seven days for the first day of the 
week, when the disciples would meet together to 
break bread. They did not meet together to hear 
Paul preach, but to break bread on the first day of 
the week. 

Paul, being present, preached to them; but his 
preaching was not the reason for them coming 
together. 

It was the practice at that time, when the church 
was under the directions of the apostles who were 
guided by the Holy Spirit, to break bread on every 
first day of the week. 

On# page fifty-four, Volume I, of Principles of 
Church History, used as a catechism in some of the 
high churches, we have this statement, concerning 
the church during the first century: 

''The holy communion v/as very frequently ad- 
ministered to the faithful at this early period. It 
was considered a most precious privilege to partake 
of this blessed sacrament; and they delighted to 
honor their Lord and bless their souls by frequently 
calling to mind, in this way, this dreadful suffering 



82 PVRE CHRISTIANITY 

for our redemption and salvation. It was admin- 
istered as often as each Lord's day. This day, the 
first of the week, had taken the place of the Jewish 
Sabbath.'' 

Then in the questions for the young we have: 
"What can we say of the holy communion? How 
was it esteemed? How often administered?" 

Then on page 268 of the same volume, in speak- 
ing of the church in the fourth century, the his- 
torian said: **The public services of the church 
consisted of pravers, and hymns, the chanting of 
the Psalms of David, reading portions of the sacred 
Scriptures, and sermons addressed to the people, 
follov/ed by the Holy Communion, Vv^hich was ad- 
ministered as often as every Lord's day, and in 
some places more frequently." 

Those Christians remembered that our Lord 
said: ''For as often as ye eat this bread, and drink 
this cup, ye do show the Lord's death till he come." 
Of this ordinance our Lord said: ''This do in re- 
miembrance of mie." 

He did not expect the cold world to remember 
liim, but he did ask his loving disciples, to remem- 
ber him, and he instituted this ordinance that his 
death might be remembered by his followers, in all 
time. 

A great man said: "One beautiful thing which 
can be said of humanity is ; there is a desire in the 
human heart to be remembered." 

We shrink back from the thought of being f orgot-n 
ten, and how often we hear the expression, "re- 
member me." 

When one was dying, who had not faith in Christ, 
he said to his friends who had gathered in his room, 
to be present when death would come: "And now 



THE ORDINANCE OF THE LORD'S SUPPER 83 

the end has come, and all that human hand can da 
for me, is to place some flowers in the room, ta 
make the atmosphere fragrant with sweet perfume. 
We will say, good-bye, for the last time, and I will 
sink into my long sleep, and I will be forgotten." 

Jesus who was made in all things like his breth- 
ren, and was the perfect one of the human race, had 
this desire to be remembered, and he could look 
down the stream of time, and see the millions, who 
would remember his request, and on the first day of 
the week, would m.eet together, and remember that 
their Lord said: *'This do in remembrance of me." 

When our Saviour said: **This do in remem- 
brance of me," he taught plainly how he desired to 
be remembered for all time. If he had not done so, 
and had just said: ^'Remember me," we would be in 
doubt and confusion, in regard to the most desir- 
able way of remembering our Lord. When we would 
eom^e together, some might bring nails and say: the 
nails Vv^ere driven into his hands and feet, and we 
desire to remember this. Others might bring 
crow^ns of thorns, and say, he wore a crov/n of 
thorns. Others might bring spears, and say, the 
Roman spear w^as driven into his precious side. 
Some might bring purple robes, and say: they put 
on him a purple robe. Others mJght bring vinegar, 
and say, when he received the vinegar, he said: **It 
is finished." What confusion we would be in, on the 
first day of the week, and what a sight; Christians 
on their v/ay to church carrying so many different 
things, and all desiring to rem^ember their Lord in 
some way! 

Not only did our Lord desire to be remembered,, 
but he knew that his loving disciples would desire 
to remember him; and holding in his hands the 
emblems of his body so soon to be crucified, and his 



84 PURE CHRISTIANITY 

blood SO soon to be shed, he said: ''This do in re- 
membrance of me." 

Ke said: ''For as often as ye eat this bread, and 
drink this cup, ye do show the Lord's death till he 
come." This ordinance is a proof in itself of the 
divinity of Christ. He established his church on 
his own death. No man ever conceived the idea 
of doing this, and no mere man would try to estab- 
lish a church on his own death. He could not do so. 
The greatest monarch that ever made the earth to 
tremble with his footstep, could not do this. The 
wisest philosopher that ever commanded reverence 
as a teacher, could not do this. Jesus did this, be- 
cause he was not only the Son of man, but the Son 
of God; and he knew that he would be lifted up on 
the cross; and that he would be placed in the rock 
bound tomb ; and that they would place the Roman 
seal on that tomb; and they would guard it with 
vigilance by sixty Roman soldiers, but the grave 
would not hold him.; and that he would be "de- 
clared to be the Son of God, with power by his 
resurrection from the dead." 

Every first day of the week, as the loving follow- 
ers of Christ commemorate his death in this ordin- 
ance, they say to the world: "Jesus is the Christ 
the Son of God." There are many who cannot 
preach the gospel by their words, but they can 
preach Christ crucified by showing the Lord's 
death until he comes, to take his people unto him- 
self. 

When there are those among his loving disciples 
who desire to do this upon every first day of the 
week, what a blessed thing it is that the table 
can be spread upon every first day of the week, that 
they may do so, and how selfish it is for ministers 
of the gospel of Christ, to only have the table spread 



THE ORDINANCE OF THE LORD'S SUPPER 85 

occasionally, so that those who desire to preach 
Christ crucified (in this way,) fifty- two times in the 
year, do not have the privilege. 

If all the followers of Christ would begin to cele- 
brate the Lord's death on every first day of the 
week, as they did in the beginning of the church of 
Christ ,what would be the effect upon the world? 
All Christians would be saying by this: ''Jesus the 
Son of God, died for us, and is now in heaven, at the 
right hand of God, but he v/ill come again, and he 
said of partaking of this ordinance; *'Ye do show 
the Lord's death till he come." 

He arose from the dead on the first day of the 
week, and his church was established, and the Holy 
Spirit came from heaven, and the terms of sal- 
vation made known on this day. By this v/e would 
expect him to appear to take his people to himself 
upon this day, which he has honored, so highly in 
the past, and as he gave his last message to John 
on the lonely isle of Patmos, on this day, may we 
not look for him to appear on the Lord's day, as it 
was called? 

Those who remember their Lord upon every first 
day of the week, in this ordinance, as he taught, are 
prepared for his appearance upon this day. 

When the Lord took the cup and gave thanks, and 
then gave it to his disciples, he said: "For I say 
unto you, I will not drink of the fruit of the vine, 
until the kingdom of God shall come." Luke 22, 18. 
He also said: *'But I say unto you, I will not drink 
henceforth of this fruit of the vine, until that day 
when I drink it new with you in my Father's king- 
dom." 

After his resurrection and before his kingdom 
was established, he upon one occasion broke bread 
with his disciples. "And it came to pass, as he sat 



86 PURE CHRISTIANITY 

at meat with them, he took bread, and blessed it, 
and brake, and gave to them. And their eyes were 
opened, and they knew him; and he vanished out 
of their sight." Luke 24, 30-31. In this he did not 
partake of the fruit of the vine, for he said, before 
his death, that he w^ould not do so, ''until the king- 
dom of God shall come.'* 

Alter the church was established on the day of 
Pentecost, men and women were spoken of as being 
in the kingdom, and Paul could say to the Colos- 
sians: ''And hath translated us into the kingdom of 
his dear Son." Col. 1, 13. 

In this ordinance in the kingdom we have fellow- 
ship, with one another and with Christ. "The cup 
of blessing which we bless, is it not the commun- 
ion of the blood of Christ? The bread which we 
break, is it not the communion of the body of 
Christ?" 

"But I say unto you, I will not drink henceforth 
of this fruit of the vine, until that day when I drink 
it new with you in my Father's kingdom." 

According to this, when we partake of the fruit 
of the vine, new upon every first day of the week, 
we partake with Christ. It was said unto the 
church at Laodicea, "Behold I stand at the door and 
knock: if any man hear my voice, and open the 
door, I will come in to him, and will sup with him, 
and he with me." Rev. 3, 20. 

Every first day of the week, is not too frequent for 
the Lord to come in and have communion with us, 
and for us to be prepared for such a blessed com- 
munion. 

At the time of communion every man is to ex- 
amine himself: "But let a man examine himself, 
and so let him eat of that bread, and drink of that 
cup." 1st Cor. 11, 28. 



THE ORDINANCE OF THE LORD'S SUPPER 87 

When the ordinance was instituted in the upper 
room, Jesus said to his disciples: '*Verily I say unto 
you, that one of you shall betray me. And they 
were exceeding sorrowful, and began every one of 
them to say unto him, Lord is it I?*' Matt. 26: 21, 22. 

Sometimes during the ministry of our Lord, the 
disciples, were as a company of men being taught, 
a wondering, or inquiring, or ambitious company, 
but in this upper room, we have a self examining 
company of disciples; every one of them saying: 
^*Lord, isiti?'' 

On every first day of the week, as we sit together, 
at the Lord's table, each one examining himself is 
asking the question. Is it I, that will betray the 
Lord? Have I honored the Lord, by having clean, 
thoughts and by living a pure life, during the week? 
Have I been faithful, in every obligation, to him 
and his people? Am I a worthy disciple of Christ? 

Every first day of the week, is not too frequent for 
one to sit down with the other members of the body 
of Christ, who may be present, and with them at 
the most solemn hour, to carefully look into one's 
own life, as it has been lived before the world, and 
to examine one's heart just as it is in the sight of 
God; to look one's self over, just as he is. 

Some in partaking of the Lord's supper, though 
they are trying to do right and to live consistent 
Christian lives, have some fear of partaking un- 
worthily because of what Paul said: *'For he that 
eateth and drinketh unworthily, eateth and 
drinketh damnation to himself, not discerning the 
Lord's body." 1st Cor. 11, 29. 

This fear can be removed by considering the con- 
dition of the church at Corinth and what was being 
4one by the members, at the time of communion. 

Paul said to them: **When ye come together 



88 PVRE CHRISTIANITY 

therefore into one place, this is not to eat the Lord's 
supper. For in eating every one taketh before 
other his own supper: and one is hungry, and 
another is drunken." Verses 20, 21. 

In such a condition, it was a shame for them to 
partake of the emblems; and they could not but 
partake unworthily. They could not discern the 
Lord's body, or show proper respect for the ordin- 
ance, therefore Paul said to them: "He that eateth 
and drinketh unworthily, eateth and drinketh dam- 
nation to himself, not discerning the Lord's body. 
For this cause many are vveak and sickly among 
you, and many sleep." 

No Christian wath a loving pure purpose of heart, 
should misunderstand this and have slavish fear in 
remembering in this communion the Lord who 
loved and died for us. 



LESSON VII 



THE UNITY OP THE CHURCH OF CHRIST 

'^Endeavouring to keep the unity of the 
Spirit in the bond of peace/' Eph. 4, 3. 

The word used in this scripture is not union, but 
unity. Union is one thing and unity another. We 
might have a union of states and one could be dis- 
posed of and yet a union would exist. 

We might have a union of men for business tran- 
sactions, one could withdraw; and there would still 
be a union of the remaining members of the cor- 
poration but unity exists in a body and if you re- 
move one member of the body the unity is de- 
stroyed. 

The church is the body of which Christ is the 
head, therefore unity is the v/ord used in speaking 
of the relationship of the members of the body to 
each other and the head. '*Por by one Spirit are we 
all baptized into one body, whether we be Jews or 
Gentiles, whether we be bond or free; and have 
been all made to drink into one Spirit: for the body 
is not one member, but many.'* 1st Cor. 12, 13-14. 

'Tor as the body is one, and hath many members,., 
and all the members of that one body, being many, 
are one body: so also is Christ." 1st Cor. 12, 12. 

"But now hath God set the members every one of 
them in the body, as it hath pleased him. And if 
they were all one member, where were the body? 



^0 PURE CHRISTIANITY 

But now are they many members, yet but one body." 
1st Cor. 12, 18-20. 

''And not holding the Head, from which all the 
body by joints and bands having nourishment 
ministered and knit together, increaseth with the 
increase of God." Col. 2, 19. 

''But speaking the truth in love, may grow up 
into him in all things, which is the head, even 
Christ. Prom whom the whole body fitly joined 
together and compacted by that which every joint 
supplieth, according to the effectual working in the 
measure of every part, maketh increase of the body 
imto the edifying of itself in love.'' Eph. 4, 15-16. 

"That there should be no schism (or division) in 
the body; but that the members should have the 
same care one for another. And v/hether one mem- 
ber suffer, all the members suffer with it: or one 
member be honored, all the m^embers rejoice with 
it; Now ye are the body of Christ, and members 
in particular." 1st Cor. 12, 25-27. 

The body of which Christ is the head is called in 
the New Testament a brotherhood: "Love the 
brotherhood." 1st Peter 2, 17. "Love as brethren." 
1st Peter 3, 8. "Let brotherly love continue." Heb. 
13, 1. Jesus said to his disciples: "All ye are 
brethren." Matt. 23, 8. 

"Behold how good and how pleasant it is for 
brethren to dwell together in unity! It is like the 
precious ointment upon the head, that ran down 
upon the beard,even Aaron's beard: that went down 
to the skirts of his garments ; As the dew of Her- 
mon, and as the dew that descended upon the moun- 
tains of Zion: for there the Lord commanded the 
blessing, even life for evermore." Psalm. 133, 1-3. 

The church is a loving brotherhood. "Let love 
be without dissimulation. Abhor that which is 



THE UNITY OF THE CHURCH OF CHRIST 91 

^vil ; cleave to that which is good. Be kindly aff ec- 
tioned one to another with brotherly love ; in honor 
preferring one another." Rom. 12, 9-10. 

The bond of peace mentioned in our text in which 

we are to keep the unity of the spirit is the bond of 

love. *'And above all these things put on charity 

(love) which is the bond of perfectness." Col. 3, 14. 

WE MUST HAVE UNITY TO GLORIFY GOD 

Paul said, **That ye may with one mind and one 
mouth glorify God, even the Father of our Lord 
Jesus Christ." Jesus asked to be glorified, that he 
xaight glorify the Father. * 'Glorify thy Son, that 
thy Son also may glorify thee.'* *'John 17, 1. 

The highest ambition that we can have, and the 
only worthy one is the ambition to glorify God in 
our lives. 

We can learn somewhat of God's glory by a study 
of the book of nature; **For the invisible things of 
him from the creation of the world are clearly seen, 
being understood by the things that are made, even 
Ms eternal power and Godhead; so that they are 
without excuse; because that, v\^hen they knew 
God, they glorified him not as God, neither were 
thankful." Rom. 1, 20-21. 

They were without excuse, for the things which 
are made were declaring his eternal power and 
Godhead, and they should have known God and 
glorified him as God and should have been thankful. 

David, the shepherd king, said: *'The heavens 
declare the glory of God; and the firmament 
Bheweth his handiwork." And as he spoke of God's 
glory in creation he exclaimed! **The law of the 
Lord is perfect, converting the soul." 

Here he used the glory of God in the universe to 
illustrate the perfection of the law of God in con- 



92 PVRE CHRISTIANITY 

verting the soul. In this universe harmony is 
clearly seen proving that God is a God of order. 

While Uranus was believed to be the exterior 
planet in this solar system, there were disturbances 
in its movements that could not be accounted for. 

The cause of these deviations was a subject of 
consideration among astronomers, and it seems to 
have occurred to several that it might be due to the 
action of an unknown planet beyond Uranus. But 
the problem of finding this planet was one which 
for some time no one ventured to attack. In 1840, 
however, the deviations had become so wide, that 
they attracted more attention than before, and 
three astronomers took up the problem of tracing 
them to their cause; Bessel of Konigsberg, Fleming 
of Paris, and Adams of Cambridge. But the death 
of Fleming, and the ill health of Bessel, prevented 
the work from being carried further. 

Mr. AdamxS, then a student at Cambridge, determ- 
ined to undertake the problem, as soon as his 
studies would permit. In the autumn of 1845 he 
had so far advanced as to have computed an ap- 
proximate orbit of the hypothetical planet, and 
about the end of October of that year he communi- 
cated the position of the planet to Prof. Airy, with- 
in a degree and a half of the real position of 
Neptune. But Prof. Airy had so little confidence 
in the prediction that he did not take the trouble 
to look for the planet. In the meantime a third 
person entered the field. This was Mr. U. J. Lever- 
rier, then a young man of little over thirty years. 
In June, 1846, he presented to the Paris Academy 
of Science a paper in which he assigned an approxi- 
mate position of the planet, agreeing very nearly 
with that already found by Mr. Adams. Being now 
entirely confident that the planet must be very 



THE UNITY OF THE CHURCH OF CHRIST 9S 

near the assigned place, he wrote Dr. Galle of 
Berlin, requesting him to search for it. Mr. Galle 
received the letter on Sept. 23, 1846, and the very 
same evening went to the telescope and proceeded 
to compare the stars in the neighborhood of the 
assigned place with a star-chart of that region 
which had just been finished. He soon found a 
star of the seventh or eighth magnitude which was 
not on the chart, within a degree of the position 
sent by Mr. Leverrier. He then is said to have ex- 
claimed: **The law of the Lord is perfect!*' To 
make the discovery more complete, and the order 
of this solar system appear perfect, Mr. Lassell of 
Liverpool, in 1847 discovered its single satellite, at 
a distance from the planet of about 230,000 miles. 
Neptune, the planet discovered in this way, is 
2,760,103,000 miles from the sun, and the period of 
revolution of the planet is nearly 165 years; run- 
ning on this scheduled time, its diameter is about 
37,000 miles, therefore its bulk is about 100 times 
that of the earth. 

Such harmony must declare God's glory. Would 
it not be strange for God to display his glory in the 
order of creation and to display his glory by dis- 
order in his church ? The one who set the universe 
in order in the beginning is the same one who set 
the church in order. 

If unity is for the glory of God in his universe, it 
must be for his glory in the church. *'Unto him be 
glory in the church by Christ Jesus throughout all 
ages, world without end.'' Eph. 3, 21. *'For ye are 
bought with a price : therefore glorify God in your 
body, and in your spirit, which are God's." 1st 
Cor. 6, 20. 

In his universe he is '^upholding all things by the 
word of his power." Heb. 1, 3. When he spoke, the 



94 PURE CHRISTIANITY 

worlds came into existence and order. Do you not 
think his word ought to have power in his church? 

In the Principles of Church History, Volume I, 
page 52, we have a beautful description of the 
order and simplicity in the church, in the beginning 
of the second century: ''As, in the solar system, 
each primary planet revolves around its sun and 
centre, and each secondary planet around its own 
superior planet, and yet none the less around the 
sun — all in beautiful order; so in the church, the 
different orders of the ministry, with the laity — 
arranged in perfect order — revolving around the 
Head, and all contribute to reflect the glory of their 
Sun and Centre." 

The historian in this quotation very fitly used 
this solar system with its order, to illustrate the 
order of the church of Christ, when placed in this 
world, by Christ and his apostles. 

No one can read the New Testament scripture 
containing the instruction of the apostles of our 
Lord for his church, without observing that it was 
the divine purpose to have order in the church. If 
it is said that, ''order is heaven's first law,*' this 
statement can be applied to the church as our Lord 
placed it in the world, for the salvation of souls. 

We will now mention some of the statements of 
the master builders of the church of Christ con- 
cerning order in the church. 

Paul said: "The things that I write unto you are 
the commandments of the Lord," and then he 
commanded: "Let all things be done decently and 
in order." 1st Cor. 14, 40. 

He said to the Colossians: "For though I be 
absent in the flesh, yet am I with you in the spirit, 
joying and beholding your order." Col. 2, 5. He 
said to Titus: "For this cause left I thee in Crete, 



THE UNITY OF THE CHURCH OF CHRIST 95 

that thou shouldest set in order the things that are 
wanting." To the Corinthians he said after cor- 
recting them in many things: **And the rest will I 
set in order when I come/' 

Luke said: **It seemed good to me also, having 
the perfect understanding of all things from the 
very first, to write unto thee, in order," Luke 1, 3. 

*'But Peter rehearsed the matter from the begin- 
ning, and expounded it by order unto them." Acts 
11,4. 

How much is said in God's word that should 
teach us order and harmony in the church. Paul 
said: **For God is not the author of confusion, but 
of peace." 

There should be just the same unity in the 
church today, as there was (according to the des- 
cription of the historian) in the beginning of the 
second century, before Creeds, Isms, Opinions, 
Doctrines, and Commandments of men were intro- 
duced, as having authority in the church of Christ, 
and the followers of Christ were beguiled away 
from the simplicity of the Gospel. 

As we turn over the pages of church history, 
from century to century, and read concerning the 
church we find that each century had its added 
doctrines and changes and the language used by 
the historians is: *'A change took place in this 
century," or, '*A change took place in the former 
part of this century," or, '*A change took place in 
the latter part of this century." 

So men constantly changed the order of God ia 
his church, until the church, has no longer the beau- 
tiful and perfect order which existed in the begin- 
ning, but can be called Babylon or confusion. 

In the laws of the universe God does not permit 
men to make changes as they please. They cannot 



^6 PURE CHRISTIANITY 

say that the days shall not shorten; and they can- 
not say that the days shall not lengthen in due time. 
The cold winter may creep on to us after the har- 
vest of autumn, and there is no hope of this being 
hindered by any lav/ of man. In due time the balmy 
w^ind of spring will blow, and the snow will melt, 
and soon the flowers will bloom, and the atmos- 
phere will be filled with their fragrance, and the 
birds will come and sing for us, and we v/ill watch 
them building their nests and caring for their 
young, and this also cannot be prevented by man. 

Some do not like the little sparrows, and try to 
get rid of them, but they find it is impossible, for 
right here they come in contact with the law of 
God, for our Saviour said: ''Your heavenly Father 
careth for them/' He has in many ways provided 
for them, and we cannot say that: "A change was 
made in this century/' Not in any of these things 
can we make changes to suit restless men, and we 
m.2iY be thankful, that such is the case. 

If a man is not pleased with the warm weather, 
and the long summer, he has to change himself, 
and move farther north. If he is not pleased 
with cold weather and long winters, he can change 
his locality. If he does not like the flowers and 
birds, he can shut himself up, so that he will not see 
them ; but he cannot change the law of God, in this 
physical universe. 

In the spiritual kingdom, men cannot make 
changes, they only think they can, and introduce 
their laws, and try to set aside the commandments 
of the Lord Jesus Christ. 

During the Jewish dispensation, they had the law 
of God, given to them for their instruction and 
obedience. They tried to make changes, but did not 



THE UNITY OF THE CHURCH OF CHRIST 97 

succeed and their worship was pronounced, **vain 
worship/' 

Since the last apostle fell asleep men have been 
tl^ang to change the gospel of Christ, and its terms 
of salvation and required obedience to suit them- 
selves, and they have departed from the gospel light 
into Babylon. 

Will you let God speak to you in his word? He 
has spoken concerning Babylon or confusion. His 
command is this: ''Come out of her, my people, that 
ye be not partakers of her sins.'* Rev. 18, 4. 

''Wherefore come out from among them, and be 
ye separate, saith the Lord, and touch not the un- 
clean thing; and I will receive you, and will be a 
Father unto you, and ye shall be my sons and 
daughters, saith the Lord Almighty." 2 Cor. 6: 17-18. 
*'Having therefore these promises, dearly beloved, 
let us cleanse ourselves from all filthiness of the 
flesh and spirit, perfecting holiness in the fear of 
God." 2 Cor. 7, 1. 

Paul mentioned divisions among the things of 
the flesh. Then we must get rid of them, and the 
only way to do is to come out from them and be 
separate from them. If we do so and obey the 
truth we will be a brotherhood in Christ, for God 
has promised to be our Father and he can bestow 
greater blessings upon his children than all the 
sects in the world can offer. We can trust him. He 
will never leave or forsake those who put their 
trust in him. 

We will find others of like precious faith in the 
Christ we love. With them we can keep the 
ordinances as we are taught, in the New Testament 
of our Lord, and from among ourselves we can 
appoint the officers that we are told in God's word 
to appoint, that we may have order in the worship. 



98 PURE CHRISTIANITY 

and we can continue faithful in the service of the 
Lord, and if Paul were present with us, he would 
say as he did to the Colossians: **With you in 
spirit, joying and beholding your order." 

And Jude would say: *'But ye, beloved, building 
up yourselves on your most holy faith, praying in 
the Holy Spirit. Keep yourselves in the love of 
God, looking for the mercy of our Lord Jesus Christ 
unto eternal life." 

And Paul would say: *'I commend you to God, 
and to the word of his grace, which is able to build 
you up, and to give you an inheritance among ail 
them which are sanctified." Acts 20, 32. 

We might have pronounced upon us the precious 
benediction of Jude. *'Now unto him that is able 
to keep you from falling and to present you fault- 
less before the presence of his glory with exceeding 
joy. To the only wise God our Saviour, be glory 
and majesty, dominion and power, both now and 
ever." 

By this we would let the world know that we are 
Christ's disciples. **A new commandment I give 
unto you. That ye love one another; as I have loved 
you, that ye also love one another. By this shall all 
men know that ye are my disciples, if ye have love 
one to another." John 13, 34-35. 

Only as we are united in the one body, and bound 
together by love for one another, can we make our 
discipleship to Christ known. Unity is commanded 
in the New Testament scripture, and this ought 
itself to be sufficient to cause us to endeavor to 
'*keep the unity of the spirit in the bond of peace.'* 

We know that we are doing right in obeying 
Christ and his apostles. They taught unity, and we 
should be united as one in our obedience and love. 
**And not holding the Head, from which all the body 



TEE UNITY OF THE CHURCH OF CHRIST 99 

by joints and bands having nourishment min- 
istered, and knit together, increaseth with the in- 
crease of God." Col. 2, 19. 

KNIT TOGETHER 

Could any word have been used by the apostle 
better than this, to express the perfect unity, that 
should exist in the church of Christ? ''All the 
body by joints and bands having nourishment min- 
istered, and knit together.'' 

He does not say part of the body. He does not 
say the members of a certain sect. He speaks of 
the body of Christ and says, **A11 the body." He 
said: '*There is one body." 

To the Ephesians he said: "From whom the 
whole body fitly joined together and compacted by 
that which every joint supplieth, according to the 
effectual working in the measure of every part, 
maketh increase of the body unto the edifying of 
itself in love." Eph. 4, 16. 

**The whole body fitly joined together and com- 
pacted by that which every joint supplieth." Per- 
fect unity. 

When he spoke of the church, using the figure of 
a building, he said: *'In whom all the building fitly 
framed together groweth unto an holy temple in 
the Lord: In v/hom also ye are builded together 
for an habitation of God through the Spirit." 

"All the building fitly framed together." **In 
whom ye also are builded together." Peter said: 
"Ye also, as lively stones are built up a spiritual 
house." 1st Peter 2, 5. 

When Paul speaks of the members of the church 
of Christ as laborers, he proclaims their unity by 
saying, "For we are laborers together with God." 
1st Cor. 3: 9. 



100 PURE CHRISTIANITY 

We are, ^'Created in Christ Jesus unto good 
works/' This is the purpose of our creation in 
Christ. We must labor, but we must labor together 
as: **Laborers together with God." 

When Paul speaks of our worship, he gives ex- 
pression to the unity that should exist among 
worshippers by saying: ''And hath raised us up 
together, and made us sit together in heavenly 
places in Christ Jesus." ''Made us sit together." 

Paul could make Jew and Gentile with their 
former diversions of worship "Sit together in 
heavenly places in Christ Jesus," but if he were here 
today he would have a hard task in making the 
members of different sects of professed followers of 
Christ to sit together. 

He could say to the believers in Christ when ad- 
dressing them in his time, "When ye come together 
in the church," "and when ye come together there- 
fore into one place." 

He did not understand that the many believers at 
Corinth had become so desperate with their 
divisions (for which he corrected them) as to need 
a score or more places to worship separately, but he 
could say, "when ye are come together into one 
place." 

All this instruction of the scripture should teach 
us the unity that should exist among those who are 
members of the body of Christ. When we are 
obedient to this instruction, we will have perfect 
unity in the church and harmony in all things. 



LESSON VIII 



OFFICERS OF TPIB CHURCH OF CHRIST 

'Taul and Timotheus, the servants of Je- 
sus Christ, to all the saints in Christ Jesus 
which are at Philippi, with the bishops 
and deacons." Phil.l, 1. 

Many desirable things can be said of the church 
which existed at Philippi, w^hen this letter was ad- 
dressed to the saints comprising the church of 
Christ, and for all this Paul was very grateful, and 
said: "I thank my God upon every remembrance 
of you, always in every prayer of mine for you all 
making request with joy. For your fellowship in 
the gospel from the first day until now.'' Phil. 1, 
3-4-5. 

First: There was love in the church at Philippi. 
''And this I pray, that your love may abound yet 
more and more in knov/ledge and in all judg- 
ment." Verse 9. 

Second: There was joy in the church. ''And 
having this confidence, I know that I shall abide 
and continue with you all for your furtherance and 
joy of faith: That you rejoicing may be more 
abundant in Jesus Christ for me by my coming to 
you again." Verses 25, 26. "Rejoice in the Lord 
ahvays: and again I say, Rejoice." Chap. 4, 4. 



102 PURE CHRISTIANITY 

Third: It was an obedient church. ''Wherefore, 
my beloved, as ye have always obeyed, not as in my 
presence only, but now much more in my absence, 
work out your own salvation with fear and trem- 
bling." Chap. 2: 12. 

Fourth: It was a benevolent church, and mis- 
sionary. 

**But I rejoiced in the Lord greatly, that now at 
the last your care of me hath flourished again; 
wherein ye were also careful, but ye lacked oppor- 
tunity.'' Chap. 4, 10. ''Notwithstanding ye have well 
done, that ye did communicate v/ith my affliction. 
Now ye Philippians know also, that in the begin- 
ning of the gospel, when I departed from Macedo- 
nia, no church communicated with me as concern- 
ing giving and receiving, but ye only. For even in 
Thessalonica ye sent once and again unto my 
necessity." Verses 14, 15, 16. 

Now we notice that there was a reward for all 
this. "But my God shall supply all your need ac- 
cording to his riches in glory by Jesus Christ." 
Verse 19. Was not this a splendid assurance? 
,What more could they ask? To have all their needs 
supplied by a loving, heavenly Father. "And the 
peace of God, which passeth all understanding, 
shall keep your hearts and minds through Christ 
Jesus." Verse 7. This was another promise. 

The church at Philippi did not need a lengthy 
epistle, correcting them in many things, even 
sharply, as some other churches. Some others 
needed even two epistles. Paul wrote a sweet 
epistle to the Philippians showing them how to 
live, as happy and accomplished Christians. 

The editor of a great paper in one of our eastern 
cities, was asked by a correspondent, to describe the 
real young gentleman and lady, giving their quali- 



THE OFFICERS OF THE CHURCH OF CHRIST 103 

fications. In reply, he referred the writer to Philip- 
plans, 4, 8, saying, Paul has done this better than I 
can, and in one verse. It was this: '^Finally 
brethren, whatsoever things are true, whatsoever 
things are honest, whatsoever things are just, 
ivhatsoever things are pure, whatsoever things are 
lovely, whatsoever things are of good report; if 
there be any virtue, and if there be any praise, 
think on these things." 

One great reason for this splendid condition of 
the church at Philippi was, it had good officers. 
They had both elders and deacons at Philippi, and 
those officers were at peace among themselves, and 
did not need to be corrected. The prosperity of the 
church depends so much upon the officers being 
good, wise and careful men, with the qualifications 
of the New Testament scripture, and feeling how 
very important this subject is, we offer a prayer to 
God to help us, to say some things that will be 
helpful to the members of the body of Christ. 

ELDERS AND BISHOPS 

These names are used interchangeably by the 
apostle Paul, when speaking of the overseers of the 
church of Christ. In his epistle to Titus, he said: 
''For this cause left I thee in Crete, that thou 
shouldest set in order the things that are wanting, 
and ordain elders in every city, as I had appointed 
thee. If any be blameless, the husband of one wife, 
having faithful children not accused of riot or un- 
ruly. For a bishop must be blameless, as the 
steward of God." Titus 1, 5-7. No one can mis- 
understand this. These were the requirements, not 
for two separate offices, but for one. 

''BISHOP: The word originally signified an 
'overseer' or spiritual superintendent. The 



104 PURE CHRISTIANITY 

titles bishop and elder, or presbyter, were essen- 
tially equivalent." *'In the New Testament church 
the elders or presbyters were the same as bishops/' 
Smith's Bible Dictionary. 

Elders were not only in the church at Philippi, 
but they were placed in every church. "And 
when they had ordained them elders in every 
church, and had prayed with fasting, they com- 
mended them to the Lord, on whom they believed.'* 
Acts 14, 23. '*For this cause left I thee in Crete, that 
thou shouldest set in order the things that are 
wanting, and ordain elders in every city, as I had 
appointed thee.'' Titus 1, 5. 

In Paul's journey, he determined to sail by Ephe- 
sus, because he would not spend the time in Asia. 
*'And from Miletus he sent to Ephesus, and called 
the elders of the church." Acts 20, 17. To those 
men he delivered his last address, and said: *'Now 
behold, I know that ye all, among whom I have 
gone preaching the kingdom of God, shall see my 
face no more." Verse 25. **Take heed therefore 
unto yourselves, and to all the flock, over the which 
the Holy Spirit hath made you overseers, to feed 
the church of God, which he hath purchased with 
his own blood." Verse 28. 

He did not send for the presiding elder having 
the charge of a number of churches, or the bishop 
over a large district, but **he sent to Ephesus^ 
and called the elders of the church." 

**And when they were come to him, he said unto 
them. Ye know, from the first day that I came inta 
Asia, after what manner I have been with you at all 
seasons." Acts 20, 18. He sent for them, and they 
came and he gave them the same charge. 

As he spoke to them about being careful con- 
cerning their own conduct, and the care which they 



THE OFFICERS OF THE CHURCH OF CHRIST 105 

should have over the church where God had placed 
them, he was deeply moved and prayed with them. 
*'And when he had thus spoken he kneeled down, 
and prayed with them all/' More than two elders 
were there, for he **prayed with them all/' '*And 
they all wept sore, and fell on Paul's neck, and 
kissed him, sorrowing most of all for the words 
which he spake, that they should see his face no 
more. And they accompanied him unto the ship." 

Such were the men who were called over from 
Ephesus as the elders of the church there. They 
were all willing to immediately leave everything to 
respond to the call of Paul. They knew that they 
had been intrusted with the care of the church, and 
realized the responsibility that was resting upon 
them, as elders of the church at Ephesus. They 
loved Paul and listened attentively to him, and 
then they knew that they would never see him 
again. 

Those elders all received the same charge. 
There was no supremacy of any one apostle over 
the others. If there was no supremacy among the 
apostles of Christ, there was also no supremacy 
among the elders (or bishops) of the church of 
Christ. They were alike made overseers; there 
was not one figurehead among them. 

This was a very solemn occasion, with Paul's 
last instruction for those men, whom he loved and 
who loved him, and who knew that it was the last 
meeting they would have on this side of eternity; 
the words of Paul, the kneeling down, the prayer, 
the deep sorrow, the farewell kiss. It was one of 
the most sympathetic scenes recorded in the New 
Testament. 

Paul's charge was an important one: "Take heed 
therefore unto yourselves, and to all the flock over- 



106 PURE CHRISTIANITY 

the which the Holy Spirit hath made you overseers, 
to feed the church of God, which he hath purchased 
with his own blood." Acts 20, 28. 

If some of the elders at Ephesus had been like 
some modern elders, there would have been no 
need of sending for them, for they would not have 
understood what Paul was talking about, when he 
was telling them as overseers, to feed the church of 
God. They do not know the value of the church of 
God, and that it was purchased with his own blood, 
or they would give more attention to the spiritual 
welfare of the church. 

The eldership in the church of Christ was a very 
important office, and so necessary in the church, 
that we read: **And when they had ordained them 
elders in every church, and had prayed with fasting, 
they commended them to the Lord, on whom they 
believed." Acts 14, 23. 

The elders sat in council with the apostles, when 
any important matter was presented to the church. 
In the fifteenth chaper of Acts, we read: **And cer- 
tain men which came down from Judaea taught the 
brethren, and said, Except ye be circumcised after 
the manner of Moses, ye cannot be saved." 

**When therefore Paul and Barnabas had no 
small dissension and disputation with them, they 
'determined that Paul and Barnabas, and certain 
other of them, would go up to Jerusalem unto the 
apostles and elders about this question." Acts 15, 
1-2. 

*'And when they were come to Jerusalem, they 
were received of the church, and of the apostles and 
elders, and they declared all things that God had 
done with them." Verse 4. 

''And the apostles and elders came together for 
to consider of this matter." Verse 6. 



THE OFFICERS OF THE CHURCH OF CHRIST 107 

They finally came to a decision in regard to the 
wise course to take, in dealing with tne Gentiles, in 
some matters of expediency. They decided to write 
to them and to send men to Antioch. **Then 
pleased it the apostles and elders, with the whole 
church, to send chosen men of their own company 
to Antioch with Paul and Barnabas; namely, Judas 
surnamed Barsabas, and Silas, chief men among 
the brethren : And they wrote letters by them after 
this manner; The apostles and elders and breth- 
ren send greeting unto the brethren which are of 
the Gentiles, in Antioch and Syria and Cilicia." 
Acts 15, 22-23. 

In this council the eldership of the church was 
recognized by the apostles, and the letters were 
sent by the elders as well as the apostles, and the 
two men sent to Antioch with Paul and Barnabas, 
were Barsabas and Silas ''chief men among the 
l)rethren." These men were selected from among 
the elders or they would not have been ''chief 
men." One of them Barsabas, had his name pre- 
sented for the apostleship, at the time of the casting 
of lots for an apostle, while the disciples were wait- 
ing in Jerusalem for the Holy Spirit. 

Not only did the apostles recognize and honor the 
eldership of the church but they taught others to do 
so. "Let the elders that rule well be counted 
worthy of double honor, especially they who labor 
in the word and doctrine." 1st Timothy 5, 17. 

There were elders in the church at that time who 
were wise and careful men, with the qualifications 
for the eldership, but they did not devote their 
entire time to the teaching of the church, or the 
preaching of the word. All teaching is not done 
from the pulpit, by any means. There are at pre- 
sent, well informed men in the church, and men of 



108 PVRE CHRISTIANITY 

excellent judgment, who do very much good in 
teaching from house to house, and as they have 
opportunity in coming in co3itact with men; 
they are the very best of teachers, but they seldom, 
if ever preach publicly. Some of these make the 
very best of elders, loved and respected by everyone. 

There were others, who gave their entire time to 
the preaching of the word and caring for the 
church, as faithful shepherds or elders. Once in the 
New Testament, we have the word, pastor, and in 
some translations the word does not occur at all; 
but we have the word shepherd, instead. A shep- 
herd is a pastor. "(Pastoral: Relating to shep- 
herds.)'' Webster. 

The elders were shepherds: **The elders which 
are among you I exhort, who am also an elder, and 
a witness of the sufferings of Christ, and also a par- 
taker of the glory that shall be revealed: Feed the 
flock of God which is among you, taking the over- 
sight thereof, not by constraint, but willingly; not 
for filthy lucre, but of a ready mind: Neither as 
being lords over God's heritage, but being en- 
samples to the flock. And when the chief Shepherd 
shall appear, ye shall receive a crown of glory that 
fadeth not away." 1st Peter 5, 1-4. 

In saying to the elders or shepherds: "Feed the 
flock of God which is among you, taking the over- 
sight thereof, not by constraint, but willingly; not 
for filthy lucre, but of a ready mind," he did not 
mean by this, that such were not to receive pay 
for their time and labor. 

Paul meant just the class of elders, mentioned by 
Peter here when he said of them, **that the elders 
that rule well be counted worthy of double honor, 
especially they who labor in the word and doc- 
trine." He then informs us in regard to what the 



THE OFFICERS OF THE CHURCH OF CHRIST 109 

double honor is, by saying: 'Tor the scripture 
saith, Thou shalt not muzzle the ox that treadeth 
out the corn. And, The laborer is worthy of his 
reward." 1st Tim. 5: 18. 

To the Corinthians he said: *Tor it is written 
in the law of Moses, Thou shalt not muzzle the 
mouth of the ox that treadeth out the corn. Doth 
God take care for oxen? Or saith he It altogether 
for our sakes? For our sakes, no doubt, this is 
written: that he that ploweth should plow in hope.'' 
1st Cor. 9: 9, 10. And he also adds to this: ''Do ye 
not know that they which minister about holy 
things live of the things of the temple? and they 
which wait at the altar are partakers with the 
altar? Even so hath the Lord ordained that they 
v/hich preach the gospel should live of the gospel." 
Verse 13, 14. 

This is the double honor mentioned by Paul in 
addressing Timothy, when he said: "Worthy of 
double honor." Many times the members of the 
church honor their minister, by supplying the good 
man with the comforts of life. 

I suppose that it was some such care as this that 
w^as meant, when it was said of some: "Who also 
honored us with many honors; and when we 
departed they laded us with such things as were 
necessary." Acts. 28: 10. 

When a minister of the gospel of Christ locates 
with his family in a town or city, if he has the 
qualifications of the eldership, and he devotes his 
entire time to the care of the church, he should be 
recognized by the church as an elder, and one 
worthy of the double pay mentioned by Paul. 

If two or more of the elders devote their entire 
time to the care of the church and the preaching of 
the word, and the church is able to support them. 



110 PURE CHRISTIANITY 

they might all be thankful for the same honor. 
They could love each other and work in harmony 
also with the elders who would not devote their 
entire time to preaching. 

In regard to the officers of the church in the first 
century, we have this statement in the Principles 
of Church History, Pages 46-47. 

*'The ministers, next to the Apostles in position 
and power in the Church, were called bishops, or 
overseers; presbyters, or elders. They were to be 
men of correct Christian lives, prudent, '*apt to 
teach," and called of the Holy Spirit to the sacred 
office. They were examined and ordained by an 
apostle: were empow^ered to preach; to aid in 
ruling the church ; to administer the sacraments ; ta 
watch over and inspect the conduct of those placed 
under their spiritual charge; and to sit in councils." 

*The third order of the ministry were called 
deacons. They were to be presented to an Apostle, 
and approved and ordained by him. It was their 
duty to receive and distribute the alms of the 
Church; to preach, when occasion required it; to 
baptize, to aid in administering the holy com- 
munion ; and to attend on their presbyters at divine 
service." 

Because of necessity, in the church, we have an 
account of the appointing of deacons, before elders 
were chosen. 

**And in those days, when the number of the dis- 
ciples was multiplied, there arose a murmuring of 
the Grecians against the Hebrews, because their 
widows Vv^ere neglected in the daily ministration." 

''Then the twelve called the multitude of the dis- 
ciples unto them, and said: It is not reason that we 
should leave the word of God, and serve tables." 



THE OFFICERS OF THE CHURCH OF CHRIST 111. 

''Wherefore, brethren, look ye out among you. 
seven men of honest report, full of the Holy Spirit 
and wisdom, whom we may appoint over this busi- 
ness. But we will give ourselves continually to 
prayer, and to the ministry of the word. And the 
saying pleased the whole multitude." Acts 6, 1-5. 

The seven men were chosen according to the 
command of the apostles, and we observe that the 
twelve ordered this arrangement and provision for 
the church. This v/as not done by one apostle; but 
by the twelve. 

Of the seven men, it is said: ''Whom they set be- 
fore the apostles; and when they had prayed, they 
laid their hands on them." Verse 6. 

Those men were capable men in every respect,, 
and afterwards some of them proved to be great 
preachers. 

At the time of the first persecution of the church, 
it is said of Stephen: "And they were not able to 
resist the wisdom and the spirit by which he spake/' 
Verse 10. 

The entire seventh chapter of the Acts, contain- 
ing sixty verses, is one mighty sermon delivered by 
Stephen, the man "full of faith and power." 

Philip, another one of these men, went down to 
Samaria, and preached Christ unto them, and this 
was the true report: "Now when the apostles which 
were at Jerusalem heard that Samaria had received 
the word of God." Acts 8, 14. He was afterwards 
known as Philip the evangelist. "And we entered 
into the house of Philip the evangelist, which was 
one of the seven; and abode with him." Acts 21, 8. 

Not only was Philip a great deacon, but he was 
also a great evangelist. 

The Qualifications of both the elder and the 
deacon are given by the apostle Paul, in his in- 



112 PURE CHRISTIANITY 

struction to Timothy and Titus, and in such a plain 
manner that all can understand what the require- 
ments are without repeating them in this discourse. 
Any one seeking information in regard to these 
qualifications can read chapter three of first 
Timothy, and the first chapter of Paul's epistle to 
Titus. 

In the beginning of the church, these officers 
were chosen by the church and ordained by the 
apostles, and those chosen were first proved as 
iaithful men. Paul writing to Timothy, mentioned 
the requirements of the elders, and then of the 
deacons he said: ''And let these also first be 
proved; then let them use the office of a deacon, 
being found blameless." 1st Tim. 3, 10. The same 
was said of the elder or bishop: "A bishop then 
must be blameless." 

The apostles waited for such to prove them- 
selves blameless before they were ordained. 

Paul preached the gospel at Iconium: ''And so 
spoke, that a great multitude of Jews, and all of 
the Greeks believed." He also preached in Lystra 
and Derbe. One year afterwards he returned: 
"They returned again to Lystra, and to Iconium, 
and to Antioch." 

The first preaching at Antioch was greatly 
blessed: "And the hand of the Lord was with them, 
and a great number believed and turned unto the 
Lord." It was five years after this, when Paul re- 
turned and ordained elders there. 

"They returned to Lystra, and to Iconium, and to 
Antioch." Acts 14, 21. "And when they had or- 
dained them elders in every church, and had prayed 
with fasting, they commended them to the Lord, 
on whom they believed." Verse 23. 



THE OFFICERS OF THE CHURCH OF CHRIST 113 

If the elders and deacons had first to be proved in 
the beginning it certainly ought to be the demand 
today, for those becoming elders or deacons. 

How is this matter to be decided? If in the be- 
ginning the apostles approved of them and ordained 
them, who are the men to attend to this matter 
now? 

The apostles, guided by the Holy Spirit, made 
an arrangement for this to be done by men of faith, 
called evangelists, and messengers of the church, 
or apostles of the church. 

In Smith's Bible Dictionary, we have this ex- 
planation of the term evangelist, which is perhaps 
about correct. Evangelist; (publisher of glad tid- 
ings.) In the New Testament the ''evangelists" 
appear on the one hand alter the ''apostles" and 
"prophets;" on the other before the "pastors" and 
^'teachers." They probably stood between the two. 

In the New Testament, there is another order of 
workers, and their special work mentioned. Those 
workers were called, "messengers of the church," 
or "apostles of the church." Smith, in his Bible 
Dictionary, in speaking of the apostles of Christ, 
states: "The word also appears to have been used 
in a non-official sense to designate a much wider 
circle of Christian messengers and teachers." Paul 
spoke of this class in writing to the Philippians: 
"Yet I supposed it necessary to send to you 
Epaphroditus, my brother, and companion in labor, 
and fellowsoldier, but your messenger, and he that 
ministered to my wants." Phil. 2: 25. 

To the Corinthians, he said: "Whether any do 
enquire of Titus, he is my partner and fellowhelper 
concerning you: or our brethren be enquired of, 
they are the messengers of the churches, and the 
glory of Christ. Wherefore show ye to them, and 



114 PVRE CHRISTIANITY 

before the churches, the proof of your love, and of 
our boasting on your behalf." 2n(i Cor. 8: 23, 24, 

In this we have messengers of the church, or 
apostles of the church, v/hichever you may please 
to call them. In the American Revised New Testa- 
ment, Standard Edition, we have, in both of these 
Quotations the word apostle in the margin, or in the 
foot-note. 

According to this, Epaphroditus was the apostle 
of the church at Philippi and those mentioned by 
Paul in the verses just quoted, were the apostles 
of the churches, and the glory of Christ. 

This is the class of apostles, in which Barnabas 
was mentioned, as being an apostle. 

It is hard to draw the line plainly, between the 
evangelist of the church, and the apostle of the 
church. 

**The work of the evangelist is the proclamation 
of the glad tidings to those who have not known 
them, rather than the instruction and pastoral care 
of those who have believed and been baptized. It 
follows also that the name denotes a work rather 
than an order. Its use is nearly like our word mis- 
sionary. The evangelist might or might not be a 
bishop-elder or a deacon. The apostles so far as 
they evangelized, might claim the title, though 
there were many evangelists who were not apos- 
tles." Smith's Bible Dictiona^ry. 

The work of the evangelist seemed to be princip- 
ally to convey the glad tidings of the gospel, while 
the work of the apostle or messenger of the church, 
was to consist more in visiting the churches and 
setting things in order. Titus was mentioned in 
this class by Paul, when he said: *'They are mes- 
sengers of the churches, and the glory of Christ'^ 

He said to Titus: **For this cause left I thee ia 



THE OFFICERS OF THE CHURCH OF CHRIST 115- 

Crete, that thou shouldest set in order the things^ 
that are wanting, and ordain elders in every city, as; 
I had appointed thee." Titus 1, 5. 

This seemed to be the order for placing elders and 
deacons in the church. In due time, when men 
were proved faithful in the Vv^ork, properly in- 
structed and capable of teaching, they were hon- 
ored, by the church recommending them to the mes- 
sengers (apostles) of the church, who were some- 
what like our present missionaries, and they 
ordained them because of their scriptural qualifica- 
tions. 

Those officers were then entrusted with the 
ordaining of the evangelists and messengers, that 
were chosen by the churches. Such men prophesied 
of the gifts which Timothy would possess when 
they ordained him. Paul said to him: ''Neglect not 
the gift that is in thee, which was given thee by 
prophecy, with the laying on of the hands of the 
presbytery." 1st Tim. 4: 14. 

This order should be continued in the church. 
Faithful men so living that they will be the mes- 
sengers of the churches and the glory or Christ, and 
v/hen they visit the churches to set things in order, 
their presence should be a benediction. Evangel- 
ists conveying the joyful news of salvation; elders 
caring for the church of Christ, and deacons min- 
istering to all and faithfully winning for themselves 
a great reward. 

With his order the word of God will again in- 
crease in the hearts of man, and the number of 
disciples be multiplied. 

The elders and deacons are the only officers of 
the church of Christ and are chosen t)y the church 
and ordained by a messenger of the church, or else 
an evangelist of the church. The elders and dea- 



118 PURE CHRISTIANITY 

cons must have the qualifications mentioned in the 
New Testament scripture, and when they cease to 
possess those qualifications, they should cease to 
minister as officers or else become qualified if pos- 
sible; and the same power that placed them in 
office, (the church) can notify them of the fact that 
in character, ability and influence they have no 
longer the necessary qualifications, and that they 
will be expected to place themselves right before 
the church and the world; or they will be no longer 
considered officers of the church. 

This should be done in great kindness so that the 
effect will be of benefit for all concerned, and such 
officers may prepare themselves for more efficient 
work rather than to be removed. They should be 
given every opportunity to become qualified so that 
the church will be satisfied with their services. 

The messenger (or apostle of the church) or the 
missionary, or the evangelist may or may not be an 
officer of the church. 

1. For a man to be entrusted by a church in any 
locality or by a number of churches, to visit a 
church or a number of churches, to make correc- 
tions according to the New Testament scripture, 
and *'to set things in order" ordaining elders and 
deacons, men chosen by the church, does not make 
him an officer, but a man entrusted with this work 
of importance. A man may be qualified well for 
this work, and not be a power as an evangelist. 

2. For a man to be entrusted by the church and 
sustained, as an evangelist proclaiming the joyful 
news, and at the same time setting things in order 
as requested by the churches which he may visit, 
encouraging the members and winning souls for 
Christ, and also preaching the gospel in localities 
where a church may be established, is a good and 



THE OFFICERS OF THE CHURCH OF CHRIST 117 

great work but it does not constitute him an officer 
of the church. Paul said to Timothy : ''Do the work 
of an evangelist.'* A man might be a great evan- 
gelist; a mighty power in converting souls and be a 
failure in doing the work which should be done by a 
careful and wise messenger or apostle of the 
church, who has been entrusted with the special 
work by the churches. 

3. For a man to become a missionary, visiting 
churches in many lands and preaching the gospel 
where it has never been heard, and doing also the 
work of an evangelist, does not make him an officer 
of the church. 

The men whom we have mentioned are entrusted 
by the church and its officers to do their work, each 
according to his own ability, as men of faith. 

To illustrate this: The officers of a company 
trust men with different lines of work, and in so 
doing make them responsible and promise to up- 
hold them in what they do, but such men are not 
officers of the company; so in the church, men may 
be entrusted as missionaries, messengers and evan- 
gelists, and not be officers of the church, at the 
same time ofncers of the church may be entrusted 
with any of the mentioned lines of work. 

It is not at all confusing for a man to be men- 
tioned as a missionary, messenger or an evangelist 
at the same time ; and perhaps the man may be an 
elder or a deacon and for a limited time be en- 
trusted with any line of work mentioned here. 

We might illustrate this by the farmer, who may 
be called such, and at the same time called a sov/er, 
a harvester, a plowman, a planter or whatever 
he may be doing at the time mentioned. 

A Christian might be entrusted as an elder or a 
deacon, and when looking after different parts of 



118 PURE CHRISTIANITY 

the work for the Master could be mentioned as such 
a work would entitle him to be named, as shepherd 
(or pastor caring for the fiock, feeding and pro- 
tecting,) as teacher, evangelist, messenger or what 
ever might be the special work which he would be 
doing at the time of speaking concerning him and 
his work. 

I have endeavored to make this matter plain, so 
that all reading this will understand what the New 
Testament teaches in regard to the officers of the 
church and their work ; and also the men entrusted 
by the church to do different lines of good work, and 
if I have failed to make the matter clear, I would 
like to have some other man try his hand at it, and 
I will cheerfully read all that he may have to say, 
and may the Lord bless us and give us understand- 
ing in all things. 



LESSON IX 



SPIRITUAL GIFTS 

'*Now concerning spiritual gifts, breth- 
ren I would not have you ignorant." 1st 
Cor. 12, 1. 

**Now there are diversities of gifts, but 
the same spirit." Verse 4. 

*'But the manifestation of the Spirit is 
given to every man to profit withal. For 
to one is given by the Spirit the word of 
wisdom; to another the word of knowledge 
by the same spirit; 

To another faith by the same Spirit; to 
another the gifts of healing by the same 
Spirit; to another the working of mir- 
a,cles; to another prophecy; to another 
discerning of spirits ; to another the inter- 
pretation of tongues; 

But all these worketh that one and the 
selfsame Spirit, dividing to every man sev- 
erally as he will." Verses 7-11. 

Paul would not have the brethren at Corinth, 
ignorant, concerning the diversities of gifts by the 
same spirit. The apostles received a greater mea- 
sure of those gifts, than others. Paul said to them: 
**In nothing am I behind the very chiefest apostles, 
though I be nothing. Truly the signs of an apostle 
were wrought among you in all patience, in signs 



120 PVRE CHRISTIANITY 

and wonders, and mighty deeds." 2nd Cor. 12 r 
11, 12. 

With all their brilliant gifts, Paul's gifts were 
greater than the gifts of any that were not apostles. 
All the apostles wrought signs and wonders. **And 
by the hands of the apostles were many signs and 
wonders wrought among the people." Acts 5, 12. 
'Insomuch that they brought forth the sick into 
the streets, and laid them on beds and couches that 
at the least the shadow of Peter passing by might 
overshadow some of them. There came also a 
multitude out of the cities round about unto Jerusa- 
lem., bringing sick folks, and them which were 
vexed with unclean spirits: and they were healed 
every one." Verses 15-16. 

The Holy Spirit was given by measure, and if we 
keep this in mind it will be of great help in the un- 
derstanding of this important subject. *'But all 
these worketh that one and the selfsame Spirit, 
dividing to every man severally as he v/ill." Verse 
11. **But unto every one of us is given grace ac- 
cording to the measure of the gift of Christ." Eph. 
4, 7. *'For I say, through the grace given unto me, 
to every man that is among you, not to think of 
himself more highly than he ought to think; but to 
think soberly, according as God hath dealt to every 
man the measure of faith." Rom. 12, 3. From 
these quotations it is evident that the Holy Spirit 
was given by measure in the power and gifts be- 
stowed. 

Christ was the only one of whom it is said: '*For 
God giveth not the Spirit by measure unto him." 
John 3, 34. While to Christ alone was given the 
spirit without m_easure, yet the apostles having^ 
received the baptism of the Holy Spirit, enjoyed an 
extraordinary measure of the spirit, by which they 



THE SPIRITUAL GIFTS 121 

could prove that they v/ere apostles of Christ. They 
wrought the signs of the apostles. They could 
raise the dead. 

At Joppa, Peter found the people weeping. **A 
certain disciple named Tabitha, which by inter- 
pretation is called Dorcas: this woman was full of 
good works and almsdeeds which she did. And it 
came to pass in those days, that she was sick, and 
died: whom when they had washed, they laid her 
in an upper chamber. And forasmuch as Lydda 
was nigh to Joppa, and the disciples had heard 
that Peter v/as there, they sent unto him two men, 
desiring him that he would not delay to com.e to 
them. Then Peter arose and went with them. Whea 
he was come, they brought him into the upper 
chamber, and all the widows stood by him weeping, 
and shewing the coats and garments which Dorcas 
made, while she was with them. But Peter put 
them, all forth, and kneeled down, and prayed: and 
turning him to the body said: Tabitha arise. 
And she opened her eyes; and when she saw Peter, 
she sat up. And he gave her his hand, and lifted 
her up, and when he had called the saints and wid- 
ows, presented her alive. And it was known 
throughout all Joppa; and many believed in the 
Lord." Acts 9, 36-42. 

At Troas, Paul continued his speech until mid- 
night: '*And there sat in a window a certain young 
man named Eutychus, being fallen into a deep 
sleep: and as Paul was long preaching, he sunk 
down with sleep, and fell down from the third loft, 
and v/as taken up dead. And Paul went down, and 
fell on him, and embracing him said : Trouble not 
yourselves; for his life is in him." Acts 20: 9, 10. 

The apostles wrought special miracles. '*And 
God wrought special miracles by the hands of Paul. 



122 PVRE CHRISTIANITY 

So that from his body were brought unto the sick 
handkerchiefs or aprons, and the diseases departed 
from them, and the evil spirits went out of them." 
Acts 19 : 11, 12. Signs of an apostle, were they not? 
There were seven vagabond sons of one Sceva, a 
Jew, and chief of the priests, who had a little ex- 
perience trying to perform the miracles of the apos- 
tle Paul, by trying to cast out an evil spirit. *'And 
the evil spirit answered and said: Jesus I know, 
and Paul I know, but who are ye? And the man in 
whom the evil spirit was leaped on them, and over- 
came them, and prevailed against them, so that 
they fled out of that house naked and wounded." 
Acts 19, 15-16. 

It was a dangerous thing for men to try to per- 
form the miracles which the apostles performed. 
Only vagabonds undertook to do so. 

The apostles possessed all the gifts of the spirit; 
others did not. The gifts were dispersed among 
them. **But the manifestation of the Spirit is given 
to every man to profit withal. For to one is given 
by the Spirit the word of wisdom; to another the 
the word of knowledge by the same Spirit; to ano- 
ther faith by the same Spirit; to another the gifts 
of healing by the same Spirit; to another the 
working of miracles; to another prophecy; to ano- 
ther discerning of spirits; to another divers kinds 
of tongues; to another the interpretation of 
tongues; But all these worketh that one and self 
same Spirit, dividing to every man severally as he 
will." 

The gifts were not dispersed this way among 
the apostles. Every apostle had **Truly the signs 
of an apostle." The apostles were to be guided 
into all truth. Jesus said to them: **Howbeit 
when he, the Spirit of truth, is come, he will guide 



THE SPIRITUAL GIFTS 123 

you into all truth." John 16, 13. The Holy Spirit 
was their instructor. They were to take no thought 
concerning v/hat they would say. It v/as to be given 
them. They spoke as the spirit gave them utter- 
ance. 

The apostles, having received the baptism of the 
Holy Spirit, were guided infallibly into all the 
truth, and possessed all the gifts. They were en- 
dued with the measure of the Spirit that enabled 
them to impart the Spirit unto others, and they ex- 
ercised his power. 

Philip of the church in Jerusalem, a man full of 
faith **went down to the city of Samaria, and 
preached Christ unto them." '*But when they be- 
lieved Philip preaching the things concerning the 
kingdom of God, and the name of Jesus Christ, 
they were baptized, both men and women." Acts 
S, 12. *'Now when the apostles which were at Je- 
rusalem heard that Samaria had received the word 
of God, they sent unto them Peter and John : Who, 
when they v/ere come down, prayed for them, that 
they might receive the Holy Spirit, for as yet he 
was fallen upon none of them: only they were 
baptized in the name of the Lord Jesus. Then they 
laid their hands on them and they received the 
Holy Spirit." Acts 8: 14-17. 

''And when Simon saw that through laying 
on of the apostles' hands the Holy Spirit was given, 
he offered them money, saying: Give me also this 
power, that on whomsoever I lay hands, he may 
receive the Holy Spirit. But Peter said unto him : 
Thy money perish with thee, because thou hast 
thought that the gift of God may be purchased 
with money." 

This power could not be purchased with money. 
Only the apostles possessed the power to impart 



124 PVRE CHRISTIANITY 

the Holy Spirit, to others, by the laying on of hands. 
Philip was not an apostle, and although a man full 
of the Holy Spirit, he could not impart this power. 
Peter and John were sent down to Samaria. Then 
they laid hands on them, and they received the Holy 
Spirit. *'Simon saw that through laying on of the 
apostles' hands the Holy Spirit was given/' 

Not even the mighty Philip could do this, but the 
apostles imparted the gift. The third party could 
not impart this power. This proved that it was not 
God's purpose for this power to remain in the 
church. When the last apostle was removed to 
heaven, there was not one to impart the gift. No 
one possessed this extraordinary power. The 
claim of some that they receive from God, v/liat 
they call the pov/er of the Spirit, at this tim^e, is a 
delusion. They no doubt are sincere, but their 
claim will not stand in the light of God's eternal 
truth. If they received the power of the Spirit as 
in the beginning, the manifestation would be the 
same, but it is not. 

With the spirit of the loving Christian, we will 
examine the modern claim of the power (as it is 
called) by those professing to possess it. 

First: They relate experiences that are not in 
harmony with the New Testament conversions. 

Second: The experience of one is different from 
the experience of another. 

Third: They do not accept the experience of 
each other, in many cases. 

Fourth: Some go miuch farther than others in 
their requirements in their experience. 

Fifth: In many cases they change (themselves) 
In regard to their experience. They find that the 
experience they formerly had w^as not sufficient. 



THE SPIRITUAL GIFTS 125 

If deceived once, may they not be deceived a second 
time? 

Sixth: As they advance in their experience, 
they appear even to those who have not advanced 
so far, as silly. The Holy Spirit never made a man 
or woman, silly. Paul said: ''For God hath not 
given us the spirit of fear; but of power, and of 
love, and of a sound mind.'' 2nd Tim. 1, 7. 

Seventh : Many have lost their reason, in seek- 
ing for the fulness of this modern delusion, when 
they should have been made happy by obedience to 
the gospel of Christ, trusting in his promises. 

Eight: With the modern experience, a sign is 
required. Jesus said: **An evil and adulterous 
generation seeketh after a sign; and there shall 
no sign be given to it, but the sign of the prophet 
Jonas: For as Jonas v/as three days and three 
nights in the v/hale's belly; so shall the Son of m.an 
be three days and three nights in the heart of the 
earth.'' Matt. 12: 39, 40. 'Tor the Jews require a 
sign, and the Greeks seek after wisdom: But we 
prea^ch Christ crucified, unto the Jews a stumbling 
block, and unto the Greeks foolishness; But unto 
them which are called both Jews and Greeks, Christ 
the power of God, and the wisdom of God." 1st 
Cor. 1, 22-24. 'Tor I delivered unto you first of all 
that which I also received, how that Christ died 
for our sins according to the scriptures. And that 
he was buried, and that he rose again the third day 
according to the scriptures." Chap. 15, verses 3, 4. 
What Paul preached was what Jesus said would be 
the only sign given. ''So shall the Son of man be 
three days and three nights in the heart of the 
earth." I would rather believe Christ and Paul, 
than to accept any m^odern (so-called) sign or 
power, "Yea, let God be true, but every man a liar.'* 



126 PURE CHRISTIANITY 

Rom. 3, 4. In everything connected with our con- 
version, and all that we enjoy, we should be able 
to say with Paul '^according to the scriptures." 

Ninth: In their experience loving and trusting, 
they set aside the gospel obedience in many cases. 

Tenth: They place more confidence in their ex- 
perience than they do in the promises of the New 
Testament. 

Eleventh: Some have to wait for even months 
and years for an experience that will be accepted 
by themselves and others. God does not keep men 
waiting in this way, **Wherefore as the Holy Spirit 
saith: Today if ye will hear his voice." Heb. 3, 7. 
Hear the word and obey. 

Twelfth: Their experiences separate them into 
different sects, as som.e require a greater manifest- 
ation of this weakness of man, than others. The 
Holy Spirit cannot do this. Divisions are pro- 
nounced in the word of God, as carnal. 1st Cor. 3 : 
1. ''The carnal mind is enmity against God: for it is 
not subject to the law of God, neither indeed can 
be." Rom. 8: 7. The Holy Spirit cannot make 
men carnal, so that they v/ill depend on some ex- 
perience, instead of being subject to the law of God, 
and keeping the unity of the Spirit. God condemns 
men for being carnal, and calls them enemies. 

Thirteenth: If this weakness of man were the 
gift of the Holy Spirit in any way, the speaker 
would himself have a great measure of it; he 
would be helpless with the rest. Instead of this, 
the speaker who carries the most of this manifest- 
ation with him, is a powerful man and full of mag- 
netism and he is not affected. If it is helpful for 
others to have this weakness, he ought to have 
some measure of it with the rest. 



THE SPIRITUAL GIFTS 127 

Fourteenth: Instead of being in harmony with 
the power manifested in the beginning, when 
they had the gifts, their weakness is the same as 
that of modern ''Hypnotism." The meaning of the 
word hypnotism is: ''Sleep-like condition induced 
by artifical means." (Webster.) If one were to go 
to a hypnotist to be hypnotized, he would expect to 
be placed in a sleep-like condition. The condition 
w^ould be the sam^e in each case. 

Those converted in the beginning, were not made 
helpless in this way. With all the spiritual gifts of 
the apostolic church we do not read: "To one the 
gift of weakness." Everything done by the Holy 
Spirit, manifested power in the beginning. 

Instead of looking for some sign from heaven, we 
should have faith to accept God's Vs^ord and obey it, 
and every heart should becom^e the abode of the 
Holy Spirit. V/e should enjoy the ordinary mea- 
sure promised to every child of God. 

THE INDWELLING OF THE HOLY SPIRIT 

The Holy Spirit has come to take up his a.bode in 
the church, or body of Christ, to abide with us for- 
ever. All the members of the body should possess 
the Spirit. Not in a measure as Christ possessed 
the Spirit; for he received the Spirit without mea- 
sure. Neither can we have the measure of the 
Holy Spirit, which the apostles possessed. Nor need 
we look for a baptism of the Holy Spirit, in order to 
have such gifts as were bestowed in the beginning 
of the church, when they were necessary, but we 
should all have the measure of the Holy Spirit to 
enable us to enjoy full fellowship, one with another 
in the church of Christ. 



128 PURE CHRISTIANITY 

HOW CAN WE KNOW THAT WE POSSESS THE 

HOLY SPIRIT? 

First. By our faith. '*Por he that believeth on 
me, as the scripture hath said, from within him 
shall flow rivers of living water. But this spake he 
of the Spirit, which they that believe on him should 
receive." John 7, 38-39. It is said of believers, 'in 
whom also after that ye believed, ye are sealed with 
that holy Spirit of promise." Eph. 1, 13. They 
were sealed after they became believers. Paul 
said: *'And grieve not the Holy Spirit of God, 
whereby ye are sealed unto the day of redemption." 
Eph. 4, 30. *'Who hath also sealed us, and given the 
earnest of the Spirit in our hearts." 2nd Cor. 1, 22. 
By being sealed, we are kept unto the day of re* 
demption. 

Second. By our obedience. 

We must not only believe in Christ, but we must 
obey him. **And we are his witnesses of these 
things; and so is also the Holy Spirit, whom God 
hath given to them that obey him." Acts 5, 32. From 
this we learn that God gives his Holy Spirit to those 
who obey him. On the day of Pentecost, Peter said 
unto them: **Repent, and be baptized every one of 
you in the name of Jesus Christ for the remission of 
sins, and ye shall receive the gift of the Holy 
Spirit." Acts 2, 38. Here they are told what to do, 
in order to receive the gift of the Holy Spirit. 

Third. By our fruit. 

**But the fruit of the Spirit is love, peace, long- 
suffering, gentleness, goodness, faith, meekness, 
temperance : against such there is no law. And they 
that are Christ's have crucified the flesh with the 
affections and lusts. If we live in the Spirit, let us 
also walk in the Spirit." Gal. 5, 22-25. ^^This I say 



THE SPIRITUAL GIFTS 129 

then, Walk in the Spirit, and ye shall not fulfill the 
lust of the flesh." Gal. 5, 16. 

One can know if he is walking according to the 
teaching of the Spirit, and he can know also, if he 
Is bringing forth the fruit of the Spirit. This is 
certainly made plain for us, and Jesus said: *'By 
their fruits, ye shall know them.'' ''Every good 
tree bringeth forth good fruit." Matt. 7, 17. 

Fourth. We must be the children of God. 

''And because ye are sons, God hath sent forth 
the Spirit of his Son into your hearts, crying, Abba, 
Father." Gal. 4, 6. Because they were the sons of 
God, they had received his Spirit. How did they be- 
come the Sons of God? "For ye are all the children 
of God by faith in Christ Jesus. For as many of you 
as have been baptized into Christ have put on 
Christ." Gal. 3: 26-27. "For as many as are led by 
the Spirit of God, they are the sons of God. For ye 
have not received the spirit of bondage again to 
fear; but ye have received the Spirit of adoption, 
Y/hereby we cry, Abba, Father. The Spirit itself 
beareth witness with our spirit, that we are the 
children of God." Rom. 8, 14-16. 

The Holy Spirit tells us what to believe, how to 
obey, how to live, how to walk, what fruit we are to 
bring forth. Our spirit will bear witness with this. 
Each one can say, I believe; I obey; I walk accord- 
ing to the instruction of the Spirit; I am living for 
Christ; I am bearing the fruit of the Sprit in my 
life. I can say "the Spirit beareth witness with my 
spirit that I am a child of God." We agree when 
we know that all of these things are true; we can 
have confidence, "because the love of God is shed 
abroad in our hearts by the Holy Spirit which is 
given unto us." Rom. 5, 5. 

We can obey God and trust in him for his Spirit 



130 PVRE CHRISTIANITY 

and we know that he will keep his promises if we 
do our part. We need have no speculation, con- 
cerning the v%^ork of the Holy Spirit, any more than 
we need speculate about our own existence in order 
to live. 

The man who obej^s natural laws, lives and en- 
joys health; so that one obeying spiritual laws 
given for his spiritual welfare, enjoys spiritual 
health, while he is obedient to the law of the Spirit. 
**For the law of the Spirit of life in Christ Jesus 
hath made me free from the law of sin and death." 
Romans 8, 2. **For they that are after the flesh do 
mind the things of the flesh ; but they that are after 
the Spirit, the things of the Spirit." Rom. 8, 5. 
*'Por if ye live after the flesh, ye shall die: but if ye 
through the Spirit do mortify the deeds of the body, 
ye shall live." Romans 8, 13. 

They are the two ways of living. Living in sin, 
and learning that the wages of sin is death. "For 
the end of those things is death." Romans 6, 21. 
Or we can live and walk in the Spirit, and have our 
**fruit unto holiness, and the end everlasting life " 
**The gift of God is eternal life, through Jesus 
Christ our Lord." Rom. 6, 23. *'And this is the re- 
cord, that God hath given to us eternal life, and this 
life is in his Son. He that hath the Son hath life; 
and he that hath not the Son of God hath not life." 
1st John 5, 11-12. 

In order to know that we possess the Holy 
Spirit, v/e m_ust believe in Christ and obey him, 
and bring forth the fruit of the Spirit, and as the 
children of God have the Spirit sent into our hearts. 
We can accept the terms, and know every day that 
v/e are members of the body of Christ, and as 
such possess the Holy Spirit, who has come to abide 
with us forever. **Por ye are the temple of the 



THE SPIRITUAL GIFTS 131 

living God; as God hath said, I will dwell in thenr^ 
and walk in them/' 2nd Cor. 6, 16. ''There is^ 
therefore now no condemnation to them which ara^ 
in Christ Jesus, who walk not after the flesh, but 
after the Spirit." Rom. 8, 1. This is the right way 
to live, and we know that if we have no condem- 
nation resting upon us; but as believers in Christ 
and obedient, we have the promise of the Holy 
Spirit to abide in us and we trust God. He will 
keep his promises. We are told that there is one 
thing he cannot do; *'he cannot lie.'* Titus 1, 2. 
And in Heb. 6, 18, w^e are told of it being, ''impos- 
sible for God to lie." Let us love him and trust him, 
both for the measure of his Spirit which we should 
enjoy and for eternal life which he has in store for 
the heirs of the same promise. 



LESSON X 



THE FAITH WHICH WAS ONCE DELIVERED 
UNTO THE SAINTS 

'^Beloved, when I gave all diligence to 
write unto you of the common salvation, it 
was needful for me to write unto you, and 
exhort you that ye should earnestly con- 
tend for the faith which was once delivered 
unto the saints." Jude 1, 3. 

When the apostle Jude wrote of the common sal- 
vation, he meant the samxe salvation that Paul 
spoke of, when he said of the Son of God: *'And 
being made perfect, he became the author of eternal 
salvation unto all them that obey him." Heb. 5, 9. 

It is a common salvation because it is possible 
for every son and daughter of Adam's lost and 
ruined race, to believe the gospel, and in obeying 
its terms, to secure eternal salvation. *'But we see 
Jesus, who was made a little lower than the angels 
for the suffering of death, crowned with glory and 
honor; that he by the grace of God should taste 
death for every man." Heb. 2, 9. 

Nothing could be more common or general than 
this; the gospel of Christ is for every creature who 
will accept it, and abide in its teaching. ''It ye 
continue in the faith grounded and settled, and be 
not moved away from the hope of the gospel, which 
ye have heard, and which was preached to every 
creature which is under heaven." Col. 1, 23. 



''THE FAITH'' 133 

In this general epistle of the apostle Jude, his 
exhortation is: **That ye should earnestly contend 
for the faith which was once delivered unto the 
saints." This is in harmony with the exhortation 
of Paul, who said: '*That ye stand fast in one 
spirit, with one mind striving together for the faith 
of the gospel." Phil. 1, 27. To Timothy he said: 
^'Holding faith, and a good conscience; which some 
having put away concerning faith have made ship- 
wreck." 1st Tim. 1. 19. 

John said: ''Look to yourselves, that we lose not 
those things which we have wrought, but that we 
receive a full reward. Whosoever transgresseth, 
and abideth not in the doctrine of Christ, hath not 
God. He that abideth in the doctrine of Christ, he 
hath both the Father and the Son. If there come 
any unto you, and bring not this doctrine, receive 
him not into your house, neither bid him God 
speed: For he that biddeth him God speed is par- 
taker of his evil deeds." 2nd John. Verses, 8-11. 

To Timothy, Paul said: *'Hold fast the form of 
sound words, which thou hast heard of me, in faith 
and love which is in Christ Jesus." 2nd Tim. 1, 13. 

To the Hebrev/s, he said: **Let us hold fast the 
profession of our faith without wavering." Heb. 
10, 23. 

He made this one of the chief requirements of an 
elder. ''Holding fast the faithful word as he hath 
been taught, that he may be able by sound doctrine 
both to exhort and to convince the gainsayere." 
Titus 1, 9. 

The Lord said: "But that v/hich ye have already 
hold fast till I come." Rev. 2, 25. "Behold, I come 
quickly: hold that fast which thou hast, that no 
man take thy crown." Rev. 3, 11. 

The faith mentioned by Jude in this lesson, is the 



134 PURE CHRISTIANITY 

gospel, which men accepted and obeyed. In Acts 6, 
7, we read: *'And a great company of the priests 
were obedient to the faith/' Those priests obeyed 
the gospel. '^According to the commandment of the 
everlasting God, made know^n to all nations for the 
obedience of faith." Rom. 16, 26. In the preceding 
verse, he said: ''Now to him that is of power to 
establish you according to my gospel, and the 
preaching of Jesus Chrisf In the fifth verse of the 
first chapter, he said: *'By whom we have received 
grace and apostleship, for obedience to the faith 
among all nations, for his name." 

According to this, obedience to the faith, and 
obedience to the gospel were one and the same 
thing. 

This faith is that which we are to contend earn- 
estly for: *'That ye should earnestly contend for 
the faith which was once delivered unto the saints." 

Jude is speaking, thirty-three years after those 
in Jerusalem, **were obedient to the faith," and his 
exhortation says: ''Once delivered unto the saints." 

The gospel or faith was delivered once. Jesus 
brought it from the Father in heaven, and com- 
mitted it to his apostles, and they committed it to 
faithful men. It cost our Lord his life, and men 
should have held it fast, cared for it, and kept 
It pure. 

Their duty in this matter was made plain, as 
language could make it, in such exhortations, as the 
ones which we have quoted: "And exhort you that 
ye should earnestly contend for the faith." 'That 
ye stand fast in one spirit, v/ith one mind striving 
together for the faith of the gospel." "Look to your- 
selves, that we lose not those things which we have 
wrought," "Whosoever transgresseth, and abideth 
not in the doctrine of Christ, hath not God." 



''THE FAITH'' 135 

''Hold fast the form of sound words." *'Let us 
liold fast the profession of our faith without waver- 
ing/' ''Holding fast the faithful word." "That 
which ye have already hold fast till I come." "Hold 
that fast which thou hast, that no man take thy 
crown." 

This faith which they were to hold fast, and con- 
tend earnestly for, under the penalty of losing the 
crown which is of eternal value, if they were not 
faithful in that which was committed unto their 
trust, was highly valued. 

Peter called it precious. He said: "To them 
who have obtained like precious faith with us 
through the righteousness of God and our Saviour 
Jesus Christ." Jude said: "But ye beloved, build- 
ing up yourselves on your most holy faith." 

It is holy and precious, because of its author. No 
great or good man or angel from heaven, became 
the author of the Christians' faith. The adorable 
Son of God came to this earth, and partook of our 
sorrow , living for thirty-three and one-half years, 
among the children of men, w^hile he was poorer 
than the foxes of the field, or the birds of the air, 
and when the cup of human hate was as full as the 
cup of human sorrow, he drank it to its dregs, that 
lie might be the author himself of this faith. 

It is precious, because of its cost: "Forasmuch 
as ye know that ye were not redeemed with cor- 
ruptible things, as silver and gold, from your vain 
conversation received by tradition from your 
fathers ; But with the precious blood of Christ, as 
of a lamb without blemish and without spot." 1st 
Peter 1, 18-19. 

It is precious, because of what it does for man. 
It finds him in sin and guilt, and without hope. It 
cleanses him from sin, and gives him hope. Lifts 



136 PURE CHRISTIANITY 

him up, keeps him from falling, and finally presents 
him faultless before the presence of the glory of 
God, v/ith exceeding joy. 

Some years ago, an evangelist was preaching in 
a small town. One week day evening, v/hen he 
made an appeal for those who desired to confess 
their faith in Christ to come forward, to the sur- 
prise of the minister and all present, a man who 
was intoxicated came forward, staggering, ready 
to fall at every step. The worldly people w^ere 
amused. Christians were sorry for this to have 
happened. The minister talked to the people about 
the man's sad condition, and told them that he was 
a warning for others, who miight follow in the same 
path. 

The next morning the man called to see the 
preacher and to talk with him. He told him that he 
was sorry for what had happened the night before. 
He said that he did not mean to disturb the meeting 
or to do anything that vvas v/rong, or that would 
bring disgrace on the cause of Christ. He said that 
he was intoxicated, but he knew what he was doing, 
that he was a wreck, and his only hope was for 
Christ to save him. 

Then he said: **I am going forward again to- 
night. If the church will accept me, I will 
make the confession of my faith in Christ as a sober 
man." 

The preacher encouraged him and had prayer 
with him, asking God to give the man strength and 
courage to obey the gospel, and to bless him in this 
step which he was taking. 

That night the man confessed his faith in Christ, 
and the next day with his wife he was baptized. 
The next day was Friday, and he made the sale of 



''THE FAITH'' 137 

a heifer which he had, and this left him with one 
cow, only; all he had in the world. 

He took the money from the sale of the heifer, 
and got some plain, new clothes for himself and his 
wife. He had his hair cut, and his unkept beard 
removed, so that he v/ould be clean and make a 
Christian like appearance when at the church ser- 
vice on the Lord's day. He was starting in the 
right way to serve the Lord, and to show what 
Christianity would do for him. 

On the Lord's day morning, when the people 
gathered at the church to worship, the man came 
with his v/ife, and they took their seats near the 
front, but many of the people did not know him. 
He was a new creature in Christ Jesus; the 
precious faith of Christ had saved him. 

Some of the members of the church had been 
wondering what they would do with him in the 
church. They thought that they would be ashamed 
of his appearance ; but he was there as a new crea- 
ture, to receive the right hand of fellowship, to 
work for the Master. 

That Lord's day morning his voice was heard 
for the first time, singing in the house of God. All 
vvere surprised because of his splendid voice. They 
did not know that God had bestowed upon him this 
gift. His voice was strong and clear in praise of the 
one who had saved and exalted him. 

In that solemn hour of worship the man was 
present for the first time, to receive the 
pmblem of the broken body of the Christ who 
died for him. The hand, so often extended for the 
tup of intoxicating drink, which was destroying 
him, was for the first time extended to receive and 
place to his lips the pure fruit of the vine, emble- 



138 PVRE CHRISTIANITY 

matic of the blood which was shed on Calvary for 
his redemption. 

The next morning he called on the minister of 
the gospel and asked him if he could find 
some work in which he would be able to serve the 
church of Christ. He knew it would be a help to 
him in being faithful to the Master, that he loved. 

The minister told him, that they just needed a 
janitor for the church and it might be possible for 
him to attend to the work. 

The man said that he would be glad to do so, free 
of charge to the brethren in the church. He wanted 
to be a worker. 

In the course of time, when he had proved him- 
self to be a faithful man, he was trusted with the 
office of deacon, and served faithfully, until the 
time of his death, which occurred some eight years 
after his conversion. 

Multiplied thousands of the human race, who 
have been redeem^ed from sin and lifted to a high 
plane of usefulness, happiness, and honor, would 
testify to the value of *'the faith which was once 
delivered unto the saints." 

With the knowledge of the value of the faith of 
Christ, and with such faithful exhortations to hold 
it fast, and to contend earnestly for it, one would 
wonder that they were so soon moved away from 
the gospel of Christ and the teaching of the apos- 
tles, but before they had time to write an obituary 
for the last apostle, they v/ere forgetting the ex- 
hortations of those men of faith, and were follow- 
ing leaders into divisions, strife and confusion. 

We will now look at the condition of the church, 
during the fourth century; in doing so, it would be 



''THE FAITH'' 1S9 

well to refer to some church history by some 
scholarly authority and endorsed by men of high 
standing in the church. 

I have before me, Volume I, of *'The Prin- 
ciples of Church History/' The v/ork is presented 
in the form of a catechism, with questions to be 
answered by the young of the church. It is well en- 
dorsed by the bishops and scholarly men of the 
church, to be used as a catechism. Surely, this is 
good authority for one to refer to. The book is by 
permission dedicated by the author, to the Rt. Rev. 
Thomas Atkinson, D. D., LL. D., Bishop of North 
Carolina. 

In the introduction of the book, the scholarly 
author makes this statement, concerning church 
history. 

''Here he will see the characters, lives, and deaths 
of good and bad men placed side by side in a true 
and faithful light, from which he will be able to 
decide what one's life and reward he prefers. Here 
he will also see what the Church has always be- 
lieved to be error, and can see when that error 
hegan, who was the author of it, and what induced 
him to give it birth and support." 

''This will enable him to detect the error and 
escape the evil consequences of embracing it. Here 
he will learn about those differences of opinions 
concerning doctrines, which gave rise to long and 
bitter controversies, and which, in several in- 
stances, ended in such unchristian feelings, that 
different branches of the Church v/ould, for a time 
hold no comm^union with each other." 

"And yet, the reader will here see that which is 
more sad still. He will behold, the rise, progress, 
and increase of errors, which at last produced a 
permanent separation of different branches of the 



140 PURE CHRISTIA2\ITY 

Church, and greatly marred the beauty of unity 
which, in early time, it had iiossessed." 

*'This will give him painful, but very important 
knowledge. It will enable him to see where the 
truth lies, and will give him a clear understanding 
of the cause of the divided state of the Church." 
Pages 17, 18. 

APOSTASY OF THE FOURTH CENTURY 

*ln no period of Church History have the faithful 
needed more the benefits of tlia.t petition, 'In all 
time of our tribulation, in all time of our prosperity, 
good Lord deliver us,' than in the fourth century. 
At no time has the Church been more severely 
tried.'* 

''The beginning of the century witnessed the 
longest and most terrible persecution with which it 
had been afflicted. Suddenly and unexpectedly, its 
state was changed from the lowest depression to 
a state of the highest prosperity; from the deepest 
gulf of gloom and sorrow to the summit of light 
an,d joy. These vicissitudes were violent and 
severe, and extremely perilous." 

"In addition to these great trials, the Church was 
afflicted with the most powerful and dangerous 
schisms and heresies it had ever experienced. 
Fanaticism also abounded, and the lives and con- 
duct of multitudes of Christians were eccentric, 
and repugnant to sound sense." Page 208. 

*Tt was, no doubt, a subject of painful regret to 
Constantine, as well as to the large body of the 
faithful, that he had only just taken his seat on the 
imperial throne at Rome when he was called upon 
to suppress violent feuds among Christians, of 
whose religion he had become the bold and 
triumphant vindicator." 



''THE FAITH'' 141 

*'Par more congenial was it to his nature to 
mingle in the strife of the battle-field, than in re- 
ligious strife. Gladly would he lend his aid to the 
Church, in forwarding her works of peace, har- 
mony, and good-will among men." 

**He would have rejoiced to find at least one place 
on earth where man did not quarrel nor contend; 
to find the Church a brotherhood, where his fellow- 
men ceased to fight and learned to love. But he 
failed in this desire.'' Pages 212, 213. 

''He applied his genius, the authority of his laws, 
and the charms of his liberality, in restoring and 
building churches, in supporting the clergy and 
Christian institutions. In this way he endeavored 
to gradually blot out paganism from his empire, and 
extend the blessings of Christianity to every part 
of it." 

''His interest in the Church was not confined to 
these marks of his favor and encouragement. He 
also took an active part in its government. In all 
its external affairs he was the controlling spirit. 
He assembled councils, presided in them, appointed 
judges to decide upon the merits of questions in 
religious controversy, and took the responsibility of 
settling differences when they arose between bis- 
hops, the clergy, or the laity.'' 

"He also took it upon him to make the policy of 
the Church conform, as near as possible, to that of 
the State. He arranged Church affairs in harmony 
with political." Pages 217, 218. 

"The internal affairs of the Church were left to 
its spiritual rulers, and to the decision of councils. 
In the provincial councils, the interests of the 
Church throughout the province, religious contro- 
versies, differences of faith and practice, the forms 
and rites of public worship, and other subjects of 



142 PVRE CHRISTIANITY 

like nature, composed the matter for deliberation 
and action." 

*'But there were some Church matters of so gen- 
eral interest, that a provincial council could not 
well settle them. The whole Church was so deeply 
interested in them., that all parts desired to be re- 
presented in the council that should decide upon 
them ; and they were so important, that no province 
wished to take the responsibility of their decision." 

**In order to determine upon these general affairs 
with satisfaction to all, the emperor assembled the 
first general council of the Church." 

''It v/as held at Nice, the capital of Bithynia, in 
the year 325. The subjects of its deliberation, and 
its acts, render it truly famous." 

''There v/ere assembled at this council three hun- 
dred and eighteen bishops. The subjects that were 
then disturbing the peace and prosperity of the 
Church were thoroughly examined in all their bear- 
ings, and finally decided upon by a vote of the 
members of the council." Page 219. 

"Constantine presided in person, showing 
throughout the profoundest interest in all its pro- 
ceedings. He encouraged a free and full discussion 
of he various subjects that occupied the attention of 
the council." 

"It was held in the central and largest apartment 
in the palace. On the day appointed for its open- 
ing, all who were to represent the Church were 
present in this room." 

"Here they awaited the arrival of the emperor. 
When it was announced that he was approaching, 
all arose to receive him. His attendants and par- 
ticular friends entered, and he followed, gorgeously 
robed in purple, and resplendent with pearls, gems, 
and gold. The attractions of his person were 



''THE FAITH'' 14a 

heightened by the majesty of his bearing, his com- 
manding figure, being taller and more robust than 
those around him, his condescending and courteous 
manner, the religious awe with which he was in- 
spired, and his expression of blushing modesty/' 

**When he had reached the upper end of the hall, 
he remained standing until the bishops requested 
him to be seated. He then occupied a small chair, 
burnished with gold, prepared for his accommoda- 
tion. The bishop who was seated at his right then 
addressed him in behalf of the assembled council, 
and paid him a glowing tribute of respect. In reply, 
he deliberately addressed the assembly in terms 
expressive of confidence and respect, and signified 
his great pleasure in seeing the Church so ¥/ell 
represented. The council then proceeded to busi- 
ness.*' 

''Under such royal patronage, the Church pros- 
pered exceedingly. The restaints with which it had 
been hitherto bound, were now removed. Every 
human aid was afforded to enable it to advance in 
the conquest of a sinful world. The assistance 
which the great emperor rendered it, removed the 
odium which w^as attached to the Christian name; 
and from an object of contempt, the follower of 
Christ became the m.ost respectable personage of 
the land.'' Page 221-223. 

''The character of Constantine the Great, though 
illustrious, is not destitute of dark shades. When 
he was firmly seated on his throne, the sole ruler of 
the empire, and without apprehension from any 
rival powder, his character seems to have degen- 
erated. He dimmed the glory of his reign by deeds 
of cruelty." 

"Though he had been the instrument of God, of 
raising the Church from a state of indescribable 



J.44 PURE CHRISTIANITY 

suffering, affliction, and sorrow, to a state of peace, 
honor, and wonderful prosperity, yet he drew from 
that divine society which in many ways he had so 
highly honored, tears of regret for his errors and 
sins, which must tarnish the glory of his name 
w^hile history endures. He remained a catechumen 
till near the close of his life, and was then baptized. 
He died at his villa near Nicom^edia, in the year 337, 
aged sixty-three years." Page 231. 

*'Upon the death of Constantine, his three sons, 
Constantine Second, Constantius, and Constans, 
succeeded to the government. They each bore 
the title of emperor. Constantius ruled the eastern 
portion of the empire, and the western was divided 
between his brothers." Page 232. 

"The zealous, generous, and splendid support 
which Constantine and his sons gave to Christian- 
ity, made it popular. Then the tares sprang up 
amidst the wheat in much greater abundance than 
ever before." 

''The desire of being popular, the prospect of 
getting worldly honor, the hopes of gaining wealth, 
all served to bring multitudes into the Church who 
were unworthy to be numbered with the faithful. 
Indulgence in pride, in the vain pomp and vanity 
of the v/orld, and in unholy ambition, were the sad 
fruts of such accession." 

'The severe discipline of earlier times, which had 
served successfully to keep the Church pure, was 
now greatly relaxed, and did its office partially and 
poorly." 

''Those who were esteemed great, were too often 
permitted to commit sins with impunity, which, in 
times of general and more severe discipline would 
have received the severest censures of the Church. 
In the mean while, the poor and humble were re- 



''THE FAITH'' 145 

quired to submit to all the severity of former dis- 
cipline/' 

''The mingling of heathen fictions with the 
doctrine of the Gospel, resulted in an excessive 
veneration for the departed saints. Sometimes the 
Lord's Supper was administered at their tombs/' 

'Trayers were offered for the blessed Virgin Mary 
and other saints, but they were not yet offered to 
them. The image of the Saviour w^as erected in 
some churches, but no adoration was paid to it." 
Page 234, 235. 

''As the bishops became rich and worldly, their 
ambition increased to enlarge the extent of their 
authority." 

''They gradually deprived the laity of the rights 
they had enjoyed from the times of the Apostles, 
until they finally withheld from them all voice in 
Church affairs." 

"They also invaded the rights of the presbyters, 
and deprived them of much of their lawful power 
and authority." 

"The council held at Sardica, in the year 347, took 
the first step towards granting the bishop of Rome 
a superior degree of spiritual dignity and power 
over other bishops." Page 236. 

"The Arians now believed themselves firmly 
established in power. They agreed that the first 
exercise of this power could not be better used than 
in destroying the Nicene Creed." 

"To accomplish its destruction the more surely, 
they prepared a creed to supply its place." 

"In publishing this creed, they professed an 
earnest desire that it would succeed in bringing 
about a reconciliation of the opposing parties, and 
once more restore peace to the Church." 



146 PVRE CHRISTIANITY 

*'Their plan and course of procedure were cheer- 
fully appoved by the Arian emperor Constantius, 
and a council was called at Araminum, in Italy, to 
consider the matter. It assembled in the year 359, 
and was attended by four hundred bishops." 

"The majority of this council, either deceived by 
the ambiguous language used in the new creed, or 
terrified by the threats of the emperor and the 
Arians, gave their assent to it. But it was not long 
after their timorous and hasty act, that they who 
had been deceived or frightened into it discovered 
what a mistake they had made.'' 

*'They were helped in discovering their error by 
the boasts which the Arians made over their 
triumph, and the different construction they put on 
their new creed from what was expected." 

''At the earliest opportunity, they united in re- 
storing the Nicene Creed to the place it had oc- 
cupied as the true expression of the catholic faith, 
confessing that they had acted most unadvisedly." 

''Constantius ruled the empire alone for several 
years, but finding the burden too great, he chose his 
cousin, Julian, now the only surviving member of 
the Constantine family, as his associate. He gave 
him the title of Caesar, and appointed him ruler of 
the provinces of Gaul." 

"Julian being thus invested with the government 
of a part of the empire aspired to the dignity of 
emperor." 

"With an army faithful to his interest, he 
marched upon Constantinople. Constantine ad- 
vanced to meet him, but died on the way, before the 
two armies had measured their strength in battle." 

"This event occurred in the year 361, and Julian 
was immediately proclaimed emperor at Constan- 
tinople." 



''THE FAITH'' 147 

*'He had been baptized and educated in the Chris- 
tian faith, and had served as Scripture reader in the 
church at Nicomedia. But he became estranged 
from the faith in which he was educated, and finally 
became an avowed and subtle enemy of Christian- 
ity." Pages 242, 243. 

'*When he ascended the throne, he appeared de- 
sirous to deal moderately in matters of religious 
faith. But he soon showed how thoroughly he 
hated the religion of Christ." 

''The churches were deprived of their revenues, 
and those who had aided in pulling down the 
heathen temples were commanded to assist in re- 
building them again." 

''He disabled Christians from holding any office, 
civil or military, and took from them other privi- 
leges w^hich free citizens were allowed to enjoy." 

"This course encouraged the heathen with the 
hope of regaining all they had lost under the reign 
of the Christian emperors. In some places they be- 
came very bold, and began to resort to their old 
habit of persecution. They tortured, imprisoned, 
and even put Christians to death. But Julian had 
given them no authority to commit these outrages, 
and he endeavored to prevent them." 

"The history of ten violent persecutions had 
taught him that Christianity could not be extermi- 
nated in this way. And it may have been repugnant 
to his feelings to shed blood for religion's sake. 
Yet it was the profoundest wish of his heart that 
the terrible struggle now going on between Chris- 
tianity and heathenism would end in the triumph of 
the latter." 

"There is no doubt he used the best means to ac- 
complish his wish that lay in his power. 'Divide 
and conquer,' was his maxim. He endeavored to 



148 PURE CHRISTIANITY 

weaken the Church by creating division and discord 
in its body. Thus it would help to destroy itself." 

''In the meantime, he would bring to bear upon it 
all the learning, art, and sophistry the heathen 
could command. In this way he hoped to succeed in 
overturning and destroying the kingdom of our 
Lord." 

''In the prosecution of his design, he encouraged 
heretics and schismatics to kindle afresh the 
flames of strife and hatred among Christians, and 
so weaken and disgrace the Church." Pages 243- 
244. 

"In this conflict with Christianity, there was 
another powerful weapon which Julian did not fail 
to use. He encouraged the most learned of the 
heathen to write with all their abiliL}' in support of 
the pagan religion, and to the injury of the doc- 
trines of Christ. In this work he set the example, 
by using his own pen with all the venom of his hate, 
and all the vigor of mind he could command." 

"Having been both a Christian and a pagan, and 
studied both systems of religion, he considered him- 
self the most competent champion that could enter 
the lists against the doctrines of the cross." 

"His writings were confuted by a number of able 
Christian writers, the most noted of whom were 
Apollonius, Gregory of Nazianzen, and Cyril of 
Jerusalem. They triumphantly exposed his errors 
and vindicated the truth." 

"Yet for the short time that Julian was permitted 
to vex the Church, he probably inflicted upon it 
more harm than any of his predecessors." 

"The triumph of the heathen, however, was 
short, and their disappointment great. They 
fondly believed that the gods had raised up Julian 
to restore to the empire the ancient religion in all 



''THE FAITH'* 14^ 

its glory. They flattered the mind of the emperor 
with this vain conceit, and he believed it." 

''But God had otherv/ise ordained. While en- 
gaged in war with the Persians, he received a 
mortal wound in his side from a javelin." 

'*It is said that when he felt himself wounded, he 
caught some of the blood in his hand, flowing from 
his side, and tlirovving it in the air, exclaimed, 'Take 
thy fill, Galilean (meaning Christ) ; thou hast con- 
quered me, but still I denounce thee.' When he 
thus blasphemed the Saviour, he uttered a thousand 
curses against his gods because they had forsaken 
him." 

"He has always been distinguished by the name of 
the Apostate. His death occurred in the year 363, 
after having reigned one year and eight months." 

"On the death of Julian, Jovinian succeeded to 
the empire. He was a Christian, sound in the faith, 
and zealous in its support. His reign lasted only a 
few months, but during this short period the Church 
was greatly blessed by his fostering care. He an- 
nulled the laws passed by Julian against Christians, 
and, being a firm supporter of the Nicene Creed, he 
used his influence against the Arians." Page 246- 
248. 

"The see of Rome had become a tempting object 
to human ambition. When its episcopal chair was 
left vacant by the death of its bishop, disgrace- 
ful scenes sometimes occurred in consequence of 
the struggle between the rival claimants for its pos- 
session." 

"The wealth and power possessed by its bishop 
at this time; the splendor that adorned his church 
and see; the pomp he displayed, and the luxury in 
which he lived; the deference that was paid him, 
and the influence he exerted; all served to charm 



150 PURE CHRISTIANITY 

and captivate the minds of those Christians who 
admired more the display of worldly greatness than 
the hmnble life of the meek and lowly Jesus/' 

*'One of the most disgraceful of the conflicts for 
the possession of this see occurred upon the death 
of Liberius, in the year 366." 

''Tv/o rival candidates presented themselves, sup- 
ported by their respective parties. One party 
elected Damasus to succeed Liberius; the other 
Ursinus, a deacon." 

''This double election resulted in schism, violent 
commotion, conflict, and bloodshed. Neither party 
would yield to the other. The heat of the factions 
rose to such a pitch of fury that a civil war actually 
broke out in Rome." 

''The supporters of Damasus besieged the church 
where Ursinus and his party were assembled; they 
broke dovvm the doors, tore off the roof, and then 
engaged in a bloody battle in which one hundred 
and thirty-seven persons of both sexes lost their 
lives." 

"The combat ended in the triumph of the party of 
Damasus, and he accordingly became bishop of 
Rome." 

"In the year 372, the Roman prelate received 
from Valentinian another degree of spiritual 
power. He made a law which placed in his hands 
the power to examine and judge other bishops." 

"This unwise and unlawful attempt to destroy 
that equality of spiritual power which had existed 
from the beginning among the highest order of the 
ministry, was approved by a council of bishops as- 
sembled at Rome in the year 378." 

"The seeds of evil and corruption now sprang up 
in great profusion, which in later times entirely 



''THE FAITH'' 151 

overshadowed, and for many ages shrouded in dark- 
ness, the light of the glorious Gospel/' 

**It began to be esteemed, by many, a work that 
the Lord highly approved to go on pilgrimages to 
the Holy Land, and to the tombs of the martyrs and 
saints. On their return, they brought away quanti- 
ties of earth and dust. This was freely distributed 
by the returning pilgrims among their friends, and 
was believed to possess the virtue of keeping off evil 
spirits." 

''Attempts were made by the monks to impose 
upon the ignorant people. They peddled false 
relics, which they professed to have obtained at the 
tombs of martyrs and saints, and other sacred 
places. By means of these relics they pretended to 
perform miracles, and by artifice they often suc- 
ceeded in deceiving the people." 

''Two other errors, dreadful in their consequence 
to the Church, made their appearance in this cen- 
tury. The one w^as, that Christians might use 
deceit and falsehood, if they believed that by these 
m^eans they could promote the interests of the 
Church." 

"The other error was a belief that God would 
approve the act, if Christians punished heretics, 
Jews, and heathen, with penalties and tortures." 

"So soon did the members of Christ forget the 
torments, pain, and anguish which their fathers 
had suffered; so ready were they to follow the 
horrid example of Jews and heathen, which the 
faithful had abhorred and condemned as the off- 
spring of Satan." Pages 250-252. 

"Many who were zealous to preserve the primi- 
tive purity of the Church, when they saw the pro- 
gress of superstition so fearfully advancing, boldly 
raised their voices against it. But their laudable 



152 PURE CHRISTIANITY 

efforts failed to arrest the evil tendency. Among 
these defenders of primitive simplicity, Jovinian 
occupies the most prominent place. He taught that 
all those who kept the solemn vows made by them, 
or in their behalf, in baptism, and lived according 
to the rules of piety and virtue laid down in the 
Gospel, would receive the highest degree of re- 
ward." 

*'These opinions at first were approved by many 
Christians. But the Church of Rome condemned 
his teaching, and the emperor Honorius taking up 
the matter banished Jovinian to the island of Boa.'' 

'^Andraeus, of Syria, severely censured the corrupt 
m^anners and practices of the clergy. But his cen- 
sures vfere expressed with so great severity and 
perseverance as to give serious offence, and he w^as 
punished with excommunication. His own life v/as 
an example of the strictest conformity to the prin- 
ciples of Christian virtue.'' Page 253. 

''Macedonius, bishop of Constantinople, one of 
the most distinguished semi-Arians, was deposed by 
a council held in Constantinople in the year 360, 
and banished. While in exile he declared, with 
great freedom, sentiments which he had previously 
concealed, and started a sect called Macedonians, 
after his own name.'' Page 256. 

''Near the close of this century, the blessed Virgin 
became the subject of a violent controversy in 
Arabia and in the countries adjacent." 

*'The controversy gave rise to two parties, each 
taking extreme views. One of them maintained 
that after the birth of our Lord she ceased to retain 
her virginity, but became the mother of other chil- 
dren." 

''The other party condemned this opinion as hor- 
ribly profane, and esteemed her above all other 



''THE FAITH'' 153 

mortals, believed her immaculate, and worshipped 
her as a goddess. They believed it necessary to 
seek her favor and protection, and accordingly 
offered sacrifices and oblations to her.'* Pages 257- 
258. 

*'While new sects were continually appearing, 
others disappeared. The two that had caused more 
injury to the Church than any others which had 
yet appeared, were now rapidly declining and about 
to pass away forever.'' 

*'These were the Donatists and the Arians. They 
made their appearance nearly at the same time, and 
they were doomed to perish about the same time," 

'*After Julian restored the banished Donatists to 
the same privileges as the other citizens of the 
empire, they flourished greatly till near the close 
of the century. The number of their bishops is said 
close of the century they suddenly and rapidly de- 
clined. This event was brought about chiefly by a 
division among themselves." Page 258. *'Never 
were its trials greater, or its triumphs more glor- 
ious. It was buffeted by tempests so mighty and so 
terrible, that if it had been a mere human society, 
it must inevitably have become a wreck." 

'*From an object of loathing and contempt, 
emerging from the waves of the last and most ter- 
rible persecution, covered with the blood of its 
martyrs, it became an object of royal patronage, — 
fostered, nourished, adorned, and richly endov/ed 
by the munificence of one of the most powerful 
monarchs that ever ruled the Roman empire." 

''No sooner had it supplanted the religion of the 
Idolater in the empire and became the religion of 
the state, than its great adversary was suffered to 
afflict it with the most violent commotions in its 
own bosom." 



154 PURE CHRISTIANITY 

*The powerful sects of the Arians and Donatists 
waged a most fearful war against it through nearly 
the whole century. Other minor sects, too numer- 
ous to mention, came to their aid/' Pages 265, 266. 

'^Numerous barbarous and uncivilized nations 
were Christianized. The influence of Constantine 
and the other Christian emperors, seconded by the 
zealous labors of bishops and clergy, conspired to 
produce this rapid extension of the kingdom of our 
Lord." 

**In their zeal to attract and convert the heathen 
to the faith of Christ, many of the bishops and 
clergy were led to depend too much upon human in- 
strumentality and too little upon God." 

*'They prepared a pompous ritual, wore rich and 
gorgeous robes, mitres, and tiaras, the service was 
embellished with wax tapers, processions, images, 
and gold and silver vases." 

*'This kind of display was common in heathen 
temples, and being used in the temples of the Lord, 
they believed the heathen would be attraced by it 
and so drawn into the Christian church." Page 267. 

**The number of ordinary festivals was greatly 
enlarged by the addition of new saints, each ad- 
ditional saint requiring a festival day to honor his 
memory. The festivals and fasts were celebrated 
with greater pomp than formerly, and with less 
spiritual benefit. They encouraged indolence and 
lifeless formality, and, what is worse, they were 
made in some instances the occasion of sensual in- 
dulgence." Page 268. 

''Penitents, catechumens, and those Christians 
who were believed to be under the influence of evil 
spirits, were not permitted to partake of the 
Eucharist. A veil of mystery was thrown round 
this sacrament by the clergy, to inspire in the minds 



''THE FAITH'' 155 

of believers a spirit of reverence, and to excite, in 
those who had not partaken of the sacred mystery, 
an earnest longing to enjoy the privilege." 

**In this state we find the Church at the conclus- 
ion of the fourth century/' Page 269. 

Some one has called the fourth century: **The 
time of the fatal plunge of the Church." There 
seemed to be no limit to the speed of her downward 
course, in her apostacy when guided by ambitious 
men, who were seeking to advance their own 
worldly interests. 

How different the church was, when under the 
instruction of the humble men, w^ho were taught by 
the lowly Nazarene, who had not a place to lay his 
head. 

When our Saviour died on Calvary, it was not 
his purpose to establish a church, that would 
appear in the vv^orld, as the church appeared in the 
fourth century. 

How different the scene in the upper room, when 
the Lord instituted the ordinance of the Lord's 
supper, from that scene at the time of the council 
held at Nice, the capital of Bithynia, when Con- 
stantine presided in person, occupying the chair, 
burnished v/ith gold, prepared for the occasion, 
he, gorgeously robed in purple, and resplendent 
with pearls, gems, and gold. 

It is said that: **Under such royal patronage, the 
Church prospered exceedingly." 

Only in the v/orldly sense, did the church prosper. 
It was said of Constantine; *'When he was firmly 
seated on his throne, the sole ruler of the empire, 
and without apprehension from any rival power his 
character seems to have degenerated." 

Had he been a Christian, he would have been a 
regenerated man, instead of a degenerated man. 



156 PVRE CHRISTIANITY 

He presided in councils of the church, and ruled 
in church affairs when he was only a catechumen^ 
being baptized near the close of his life. 

The prosperity of the church did not help the 
good man Jovinian, who occupied a prominent 
place among the defenders of primitive simplicity, 
and who wanted to have men and women baptized, 
and to live according to the rules of piety and 
virtue, laid down in the gospel, and who said that 
such would receive the highest degree of reward. 

He opened his mouth to speak at the wrong 
time, and such teaching was not very acceptable 
with those who had taken control of affairs in the 
church, and they sent him to live by himself, where 
they would not hear from him any more. 

The church comprised of professed followers of 
Christ, had progressed far enough to run, what we 
call in these days, their *'Steam Roller" over him. 
He wanted to preach as Paul and Peter preached, 
three hundred years before. The church heard his 
preaching, with some interest, but the rulers were 
afraid of him, and considered their doctrines, and 
their positions, safer with him in exile. 

Andraeus, of Syria, said some things that were 
not well received by the clergy, concerning the cor- 
rupt manners and practices of said clergy, and re- 
ceived as a reward, excommunication, though his 
life was said to be '*an example of the strictest con- 
formity to the principles of Christian virtue." 

How thankful we can be for the religious liberty 
which we enjoy, and we can now rally men and 
women to the cross of Christ, and ask them to re- 
turn to the simplicity of the gospel of Christ, that 
w^e may have pure Christianity, as it was estab- 
lished by Christ and his apostles. 



''THE FAITH'' 157 

If there is anything in this world, that we should 
seek to have right in the sight of God, and the Lord 
Jesus Christ, it is our religion : and this we can have 
right, if we do our work according to the New Tes- 
tament, which is the only rule for the Christian 
to be guided by. 



LESSON XI 



THREE ITEMS OF UNITY 

'There is one body, and one Spirit, even 
as ye are called in one hope of your call- 
ing." Epli. 4, 4. 

The upostle here speaks of the calling of the 
Ephesians, which was a calling that brought 
them into one body, with one spirit; and gave them 
the glorious hope of life and immortality. This call 
from heaven did not prove that they had always 
been the, best or greatest people. The same apostle 
said to the Corinthians: "For ye see your calling, 
brethren, how that not many wise men after the 
flesh, not many mighty, not many noble, are called." 
1 Cor. 1, 26. 

ONE BODY 

This one body is the church of which Christ is 
the head. *'And he is the head of the body, the 
church." Col. 1, 18. As there is one head, so Paul 
could say: ''There is one body and one spirit." 

"The bread which we break is it not the commun- 
ion of the body of Christ? For we being many are 
one bread, and one body: for we are all partakers 
of that one bread." 1st Cor. 10, 16-17. 

"So ought men to love their wives as their own 
bodies. He that loveth his wife loveth himself. 
For no man ever yet hated his own flesh; but 
nourisheth and cherisheth it, even as the Lord the 



THREE ITEMS OF UXITY 159 

church: For we are members of his body, of his 
flesh, and of his bones. For this cause shall a man 
leave his father and mother, and shall be joined 
unto his wife, and they two shall be one flesh. This 
is a great mystery: but I speak concerning Christ 
and the church." Eph. 5, 28-32. "Christ is the 
head of the church and he is the saviour of the 
body." Eph. 5, 23. Christ's purpose in his deaths 
was to make of twain (Jew and Gentile) ''one new 
man." Eph. 2, 15. The church with Christ as the 
head is a ''new man" with "one Spirit" and there 
can be but one body. "But now are ye many mem- 
bers, yet but one body." 

"And the eye cannot say unto the hand, I have no 
need of thee : nor again the head to the feet, I have 
no need of you." 1st Cor. 12, 20-21. 

Paul made a splendid statement of the unity which 
should exist in the one body, when he said: "Speak- 
ing the truth in love, may grow up into him in all 
things, which is the head, even Christ: From whom 
the w^hole body fitly joined together and compacted 
by that which every joint supplieth, according to 
the effectual working in the measure of every part, 
maketh increase of the body unto the edifying of 
itself in love." Eph. 4, 15-16. 

Jesus prayed for his followers to be made perfect 
in one, and if this prayer is answered, that perfec- 
tion will be in his church, which is his body. "And 
ye are complete in him, which is the head of all 
principality and power." Col. 2, 10. 

All the members of Christ's body should keep this 
in their mind, and be united as those who are mem- 
bers of one body of which Christ is the head, and 
never introduce anything into the work or worship 
that would cause division in the one body. 

As members of one body, we should have tender 



160 PURE CHRISTIANITY 

care for each other, and even the very feeble ones 
should be cared for as necessary members, so that 
the strong may support the weak. 

Paul said: *'Nay, much mxore those members of 
the body, which seem to be more feeble, are neces- 
sary." 

*'And those members of the body, which we think 
to be less honorable, upon these we bestow more 
abundant honor; and our uncomely parts have 
more abundant comeliness." 

''For our comely parts have no need: but God 
hath tempered the body together, having given 
more abundant honor to that part which lacked." 

''That there should be no schism in the body; but 
that the members should have the same care one for 
another." 

"And whether one member suffer, all the mem- 
bers suffer with it; or one member be honored, all 
the members rejoice v/ith it. Now ye are the body 
of Christ, and members in particular." 1st Cor. 12, 
22-27. 

Let us be satisfied with being members of the 
body of Christ, and having the care which Christ 
promises to the members of his body. 

Jesus will never condemn us for only obeying 
him and his apostles. We need not be afraid to 
stand with the New Testament open before us, 
teaching men and women the way to become mem- 
bers of Christ's body, and as such to be united by 
obedience to Christ the head of the body, the 
church. 

ONE SPIRIT 

"There is one body and one Spirit." The church 
of Christ is a living body. Christ the head is in 
heaven and liveth forever more. 



THREE ITEMS OF UNITY 161 

His body is animated by his Spirit, and all the 
members of Christ's body must have the same 
Spirit. ''If any man have not the Spirit of Christ, he 
is none of his." Rom. 8, 9. ''But if the Spirit of 
him that raised up Jesus from the dead dwell in you. 
Tie that raised up Christ from the dead shall also 
quicken your mortal bodies by (or because of) his 
Spirit that dv/eileth in you." Rom. 8, 11. 

This can be applied to the members of Christ's 
body, right here. "Even when we were dead in 
sins, hath quickened us together with Christ. 
Eph. 2, 5. "That like as Christ was raised up from 
the dead hj the glory of the Father, even so we also 
should walk in newness of life." P.om. 6, 4. 

"If we live in the Spirit, let us also walk in the 
Spirit." Gal. 5, 25. "For by one Spirit are we all 
baptized into one body, whether we be Jews or 
Gentiles, whether we be bond or free; and have 
been all made to drink into one Spirit." 

"Wherefore I give you to understand that no man 
speaking by the Spirit of God calleth Jesus ac- 
cursed: and that no man can say that Jesus is the 
Lord, but by the Holy Spirit." 1st Cor. 12, 3. 

The Holy Spirit never found fault with the work 
of Christ, and no man doing so, is speaking accord- 
ing to the Spirit. On the other hand, "no man can 
say that Jesus is the Lord but by the Holy Spirit." 
How could we ? 

The Holy Spirit took part in the teaching and 
work of the apostles from the very beginning. 
"Until the day in which he was taken up, after that 
he through the Holy Spirit had given command- 
ments unto the apostles whom he had chosen.'^ 
Acts 1, 2. 

On that glorious day, when the church was estab- 



162 PURE CHRISTIANITY 

lished, the Holy Spirit directed the work and was 
the teacher. 

''And they v/ere all filled with the Holy Spirit, 
and began to speak with other tongues, as the Spirit 
gave them utterance." Acts 2, 4. 

He asked for their ears, foi*: 'Taith cometh by 
hearing, and hearing by the word of God.'' Rom. 
10, 17. 

*'Ye men of Israel, hear these words; Jesus of 
Nazareth, a man approved of God among you by 
miracles and wonders and signs, which God did by 
him in the midst of you, as ye yourselves also 
know: Him, being delivered by the determinate 
counsel and foreknowledge of God, ye have taken 
and by v/icked hands have crucified and slain: 
Whom God hath raised up, having loosed the pains 
of death: because it was not possible that he should 
be holden of it." Acts 2, 22-23-24. 

'This Jesus hath God raised up, whereof we all 
are witnesses. Therefore being by the right hand of 
God exalted, and having received of the Father the 
promise of the Holy Spirit, he hath shed forth this, 
which ye nov/ see and hear." Acts 2, 32-33. "There- 
fore let all the house of Israel know assuredly, that 
God hath made that same Jesus, whom ye have 
crucified, both Lord and Christ." Here he was pro- 
claimed both Lord and Christ b^^ the Spirit. 

By this you can understand what Paul meant, 
when he said: "No man can say that Jesus is the 
Lord, but the Holy Spirit." How would we know, 
but that Jesus is still sleeping in the rock bound 
tomb, but for the Holy Spirit, by the apostles, de- 
claring his resurrection and his exaltation? "The 
God of our fathers raised vip Jesus, whom ye slew 
and hanged on a tree. Him hath God exalted with 
his right hand to be a Prince and a Saviour, for to 



THREE ITEMS OF UNITY 163 

give repentance to Israel, and forgiveness of sins.. 
And we are his witnesses of these things; and so is 
also the Holy Spirit, whom God hath given to them, 
that obey him." Acts 5, 30-31-32. 

Many people are not satisfied with the testimony 
of the Holy Spirit, by the apostles, that we may call 
Jesus Lord, and think it is necessary to call the 
Holy Spirit down, by loud praying, in order to be- 
lieve and call Jesus Lord. 

But Paul said: *'Say not in thine heart, Who 
shall ascend into heaven? (that is, to bring 
Christ down from above) or. Who shall descend into 
the deep? (that is, to bring up Christ again from 
the dead.) But w^hat saith it? The word is nigh 
thee, even in thy mouth, and in thy heart: that is,, 
the w^ord of faith, which we preach." Rom. 10, 6-7- 
8. 

''Which w^e preach." How did Paul preach? 
''Through m^ighty signs and wonders, by the power 
of the Spirit of God; so that from Jerusalem, and 
round about unto Illyricum, I have fully preached 
the gospel of Christ." Rom. 15, 19. 

"But I certify you, brethren, that the gospel 
w^hich was preached of me is not after man. For I 
neither received it of man, neither. was I taught it, 
but by the revelation of Jesus Christ." Gal. 1, 11- 
12. 

''Which things also we speak, not in the words 
which man's wisdom teacheth, but which the Holy 
Spirit teacheth." 1st Cor. 2, 13. 

According to this Paul's teaching was the teach- 
ing of the Holy Spirit. When he w^as converted, it 
w^as said of him, "And straightway he preached 
Christ in the synagogues, that he is the Son of 
God." Acts 9, 20. "And confounded the Jews which 



164 PURE CHRISTIANITY 

dwelt at Damascus, proving that this is the Christ." 
Verse 22. 

The Holy Spirit was teaching by Paul, that Jesus 
is the Son of God, and Lord, just the same as he 
taught the people by Peter, and the other apostles 
in the beginning, when they were speaking *'with 
other tongues as the Spirit gave them utterance," 
and w^hen Peter said: *'God hath made that 
same Jesus, whom ye have crucified, both Lord and 
Christ." We can now surely understand what Paul 
meant, when he said: ''No man can say that Jesus 
is the Lord, but by the Holy Spirit." The Holy 
Spirit was the teacher, the apostles were the in- 
struments, by which the people were taught that 
Jesus has been made Lord and Christ. All the teach- 
ing was by the same Spirit. 

Paul said: *'Now there are diversities of gifts, but 
the same Spirit." 1st Cor. 12, 4. And four times 
more in this chapter, verses 8, 9 and 11: he said: 
*'By the same Spirit." And in verse 13, 'Tor by one 
Spirit are all baptized into one body, whether 
we be Jew or Gentile, whether we be bond or free; 
and have been all made to drink into one Spirit." 

The same Spirit who taught men to believe in 
Jesus and to call him Lord, commanded them to be 
baptized into one body. 

On the day of Pentecost, he said: ''Repent, and 
be baptized every one of you in the name of Jesus 
Christ." Acts 2, 38. This was his command for 
the Jews. 

At the house of Cornelius, "he commanded them 
to be baptized in the name of the Lord." Acts 10, 
48. This was his command for the Gentiles. 

So Paul could say, "For by one Spirit are we all 
baptized into one body, whether we be Jew or Gen- 
tile." 



THREE ITEMS OF UNITY 165 

When Jesus commanded baptism, it was said that 
he baptized. *'After these things came Jesus and 
his disciples into the land of Judaea, and there he 
tarried with them, and baptized." John 3: 22. 

''When therefore the Lord knew how the Phari- 
sees had heard that Jesus made and baptized more 
disciples than John. (Although Jesus himself bap- 
tized not, but his disciples.)" The baptism was ad- 
ministered by the disciples. But as Jesus com- 
manded the baptism, it was said that Jesus baptized. 

By the same rule when the Spirit commanded 
baptism, speaking by the apostles, we can say that 
they were baptized by the Holy Spirit. By one 
Spirit they were baptized into one body, both Jew 
and Gentile. 

The man of Ethiopia, **An eunuch of great 
authority under Candace, queen of the Ethiopians, 
who was over all her treasure, who had come to 
Jerusalem to worship: and he was returning and 
sitting in his chariot, and was reading the prophet 
Isaiah." Acts 8, 27-28. "Then the Spirit said to 
Philip, Go near, and join thyself to this chariot. 
And Philip ran thither to him, and heard him read- 
ing the prophet Isaiah." Acts 8, 29-30. 

*'And the eunuch answered Philip and said, I 
pray thee, of whom speaketh the prophet this, of 
himself, or of some other man?" 

''Then Philip opened his mouth and began at the 
same scripture and preached unto him Jesus.'* 
Verses 34-35. 

"And as they went on their way, they came unto 
a certain water, and the eunuch said, See, here is 
water; what doth hinder me to be baptized?" 

"And when they were come up out of the water, 
the Spirit of the Lord cauc^ht away Philip, that the 
eunuch saw him no more " Verses 36-37-38. 



166 PVRE CIIRISTIAI^^ITY 

This was a baptism by the Holy Spirit as upon the 
other occasions, when men were baptized by com- 
mandment of the Holy Spirit 

In this case, the Ho^v Spirit exercised his a:uthor- 
ity, and he said to Philip: *'Go near, and join thy- 
self to this chariot." This command was at the 
right time. 

The Spirit knew that they would soon come to a 
certain water, and there could be a baptism. 

*'And when they were come up out of the water, 
the Spirit caught away Philip, that the eunuch saw 
him no more/' The same Spirit that commanded 
Philip to join himself to the chariot, and (in this 
way) brought Philip and the man to be baptized 
together; after the baptism, and after they came up 
out of the water, ''caught away Philip that the 
eunuch saw him no more." 

The conversion was over with, the baptism was 
administered and the Holy Ghost did not remove 
Philip until after the baptism. 

This conversion from beginning to end was 
under the instruction of the Holy Spirit. 

Here was a baptism by the Holy Spirit, for he 
commanded the evangelist in this conversion, 
and approved of his work. *'For by one Spirit are 
we all baptized into one body." Our text says, 
''there is one body and one Spirit." 

ONE HOPE 

*'Even as ye are called in one hope of your call- 
ing." The members of the one body, enjoying the 
indwelling of the same Spirit, have the same hope. 

Men speculate, and bind their speculation con- 
cerning the resurrection of the dead, the coming of 
the Lord, and the reward of the Christian, into a 
number of articles of a human creed, and have 



THREE ITEMS OF UNITY 167 

fellowship only with those who will accept those 
articles, containing all their speculations. 

It is sad that the church of Christ has suffered in 
this way, but when God's children are satisfied with 
that which has been revealed, and do not try to be 
wise above what has been written, and learn to 
speak of the things of the future only as they are 
mentioned in the Bible, we will find ourselves en- 
joying the same hope. 

We should be willing to trust God for the future. 
We know that he will keep all of his promises. 

When Jesus was near the close of his ministry, he 
said to his disciples: *'Let not your heart be 
troubled: ye believe in God, believe also in me.' 
In my Father's house are many mansions: if it 
were not so, I would have told you. I go to prepare 
a place for you. And if I go and prepare a place for 
you, I will come again, and receive you unto my- 
self; that where I am, there ye may be also.'' John 
14, 1-3. 

We hope for, ''An inheritance incorruptible, and 
imdefiled, and that fadeth not av/ay, reserved in 
heaven for you. Who are kept by the power of God 
through faith unto salvation ready to be revealed in 
the last time." 1st Peter 1, 4-5. 

We hope to see Christ as he is and to be like him. 
^'Beloved, now are we the sons of God, and it doth 
not yet appear what we shall be : but we know that, 
when he shall appear, we shall be like him; for we 
shall see him as he is. And every man that hath 
this hope in him purifieth himself, even as he is 
pure." 1st John 3, 2-3. 

We weave into our one hope the promise of 
Christ, who said: "He that overcometh, the same 
shall be clothed in white raiment; and I will not 
blot out his name out of the book of life, but I will 



168 PURE CHRISTIANITY 

confess his name before my Father, and before his 
angels." Rev. 3, 5. With this hope we set our 
affections on things above. 

Our salvation is made to depend upon our hope 
in Christ. *'For we are saved by hope: but hope 
that is seen is not hope : for what a man seeth, why 
doth he yet hope for? But if we hope for that we see 
not, then do we with patience wait for it." Rom.. 
8: 24, 25. 

''Wherein God, willing more abundantly to show 
unto the heirs of promise the immutability of his 
counsel, confirmed it by an oath. That by two 
immutable things, in which it was impossible for 
God to lie, vv^e might have a strong consolation, who 
have fled for refuge to lay hold upon the hope set 
before us: Which hope we have as an anchor of the 
soul, both sure and steadfast, and which entereth 
into that within the vail." Heb. 6, 17-19. 

''Blessed be the God and Father of our Lord Jesus 
Christ, which according to his abundant mercy hath 
begotten us again unto a lively hope by the resur- 
rection of Jesus Christ from the dead. To an in-^ 
heritance incorruptible, and undefiled, and that 
fadeth not away,reserved in heaven for you." 1st 
Peter 1, 3-4. 

What a dark world this would be if it were not 
for hope. Take away hope from man and you will 
find that despair will take its place. The sunshine 
will be gone and dark clouds will settle down upon 
the man, and there is nothing on this earth that 
will satisfy the longing of the heart. 

Yet how many there are who only have an 
earthly hope; it may be for home, friends, wealth, 
travel, knowledge or fame; but every earthly hopa 
must perish. 



THREE ITEMS OF UNITY 169^ 

But the hope of the Christian is eternal. 
*'Blessed is the man that trusteth in the Lord, and 
vv^hose hope the Lord is." Jer. 17, 7. His hope is 
brightest in the darkest hour, and cheers him even 
in the hour of death. 'The righteous hath hope in 
his death.'' Prov. 14, 32. 

**Yea, though I walk through the valley of the 
shadow of death, I will fear no evil; for thou art 
with me; thy rod and thy staff they comfort me.'^ 
Psalm 23, 4. 

''While we look not at the things which are seen, 
but at the things which are not seen ; for the things 
which are seen are temporal; but the things which 
are not seen are eternal." 2nd Cor. 4, 18. 

I once knew a man, who was industrious and 
saving. His earthly hope was to have means 
sufficient for his care in old age, and to have a good 
home, in w^hich he could enjoy the fellowship and 
love of his friends and those dear to him. 

When he was about sixty years of age, and w^ith 
some wealth, he erected the building which he ex- 
pected to call his home. 

But just at this time, his health failed, and when 
the workmen had the home nearly completed, he,. 
wrapped in a heavy coat, stood at his gate, looking 
at the elegant mansion which the toil and economy 
of his life had built. 

A friend approached him, and said: *'You ought 
to be a happy man. You have built a fine house to 
live in." 

The man turned to look at him, and his eyes were 
filled with tears. 

Ke ansv/ered, with trembling voice: *'I have 
built a fine house to die in." 

Men build their earthly homes to die in. *'He 
builds too lov/ w^ho builds beneath the stars." 



170 PURE CHRISTIANITY 

The Christian can say: **Mine is the happy lot to 
own, a heavenly mansion near the throne." *'0h, a 
home in heaven, what a cheerful thought, for the 
poor man toiling in his humble lot.'' Christians all 
have the same hope of the same home. 

Two sisters were Christians in early life. One 
married a man of wealth, the other a poor, hard 
working, honest fellow. He had no home for his 
companion, when they were married, but by hard 
v/ork and being careful, in time they had a home. 

The good wife's sister came to see her, but she 
was not satisfied. She said: ''You should have 
waited until you could have something better." 

The sister with the humble home, felt hurt. Her 
home was ail she had, and her sister's pride would 
not permit her to enjoy it, and she had told her of 
her own ideal home. 

Their homes were different. One was the home 
of wealth; the other, the home of toil. 

But death entered the abode of luxury; and 
finally the hour came for the sister of wealth to 
launch her bark out upon eternity. She could not 
take her home with her; neither could her sister go 
with her. 

The one dying looked for the last time uDon 
what had been her splendid, earthly home. Her 
sister was present to bid her goodbye. 

The dying sister seemed to think of all that had 
occurred in the past, and how their earthly homes 
had deprived them of perfect love as sisters, and of 
spending many happy hours together, as they would 
have done, had it not been for their earthly homes 
being so different; and as she said goodbye, her 
last words were: "I am going, meet me in our 
Father's house. We will have the same home to- 
gether there." 



THREE ITEMS OF UNITY 171 

The two sisters were separated in life by their 
earthly homes. They were together for a little 
time, when the call ior one came from the other 
side of the valley of the shadow of death. But death 
^ould only separate them for a few years at the 
most, and the one left behind could feel in her 
loneliness that in her departure from this life, she 
would meet with her sister, in the same home, pre- 
pared by the same Lord. 

We meet with some and learn to love them and 
we would like to live with them all the time ; but it 
seems to be just like the ships passing in the night 
and hailing each other. We are not able to spend 
time enough here together; at least, it seems this 
way to us ; but we will have the same eternal home ; 
and that home prepared by the hands of our loving 
Lord, ''in a city which hath foundations, whose 
builder and maker is God." 

''And I John saw the holy city, new Jerusalem, 
coming down from God out of heaven, prepared as a 
bride adorned for her husband." "And the city had 
no need of the sun, either of the moon, to shine in 
it: for the glory of God did lighten it, and the lamb 
is the light thereof." 



LESSON XII 



FOUR ITEMS OF UNITY 

*'One Lord, one faith, one baptism, One 
God and Father of all, who is above all, 
and through all, and in vou all/' 
Eph. 4: 5, 6. 

In the divine structure, called the Church of 
Christ, Paul mentions seven items of unity. The 
wise man prophesied concerning the church of 
Christ, when he said: "Wisdom hath builded her 
house, she hath hewn out her seven pillars." Prov. 
9, 1. 

The three first items of unity were mentioned by 
Paul, in the preceeding verse: **There is one body, 
and one Spirit, even as ye are called in one hope of 
your calling." Our purpose in this discourse is to 
present some lessons from the four last items of 
unity, mentioned by the wise master builder and 
illustrious apostle PauL 

ONE LORD 

The one Lord over the Christian is Christ; to him 
he is, *'The chiefest among ten thousand." *'The 
rose of Sharon, and the lily of the valleys." *'Yea, 
he is altogether lovely." The Christian loves 
Christ, more than he loves all else in the universe. 
He accepts all the promises of Christ. He listens 
for his commands, and obeys them. He reads the 
New Testament scripture with intense interest, and 



FOUR ITEMS OF UXITY 173 

his language is *'Speak, Lord, thy servant heareth." 

He can call Jesus Lord, because he obeys him. 
Jesus asks the question; ''How can you call me 
Lord, Lord and do not the things which I say?'' If 
we call Jesus Lord, we must obey him. 

The Christian accepts Christ as his Lord, and 
does not let church, creed, traditions of fathers, or 
friends, or worldly gain, or praise of men, or any- 
thing else stand between him and obedience to 
Christ. No attraction of this world or love for any 
human being can hinder him from rendering that 
obedience. On the other hand, he will enduro 
persecution, shame and loss in order to obey hi?! 
Lord. 

Men sometimes test others. It is said of James 
Lick, the millionaire, that during his life, he fre- 
quently tested those v/ho were in his employ, to 
know whether he could depend on them to obey his 
orders. 

Once when he engaged a man to labor for him, 
he showed him a lot of young trees, that had been 
lifted from the earth, where they had grown. 

He said to the man, ''I want you to set those trees 
out so that they will be in line, in every way. I 
w^ant you to dig large holes and place the tops of 
the trees in them. Fill in the earth well, pack the 
earth around the trees; when you are through, you 
can come to me and get your pay, if you have done 
your work, as I have ordered it to be done." 

When the man had finished his work, he went to 
the great man who had employed him, and said, 
*'I have the work finished." 

Mr. Lick said to him: '1 will go with you, and 
see how you have done your work." 

He went with the man, and as he looked along 
the rows of roots of trees all alike facing the sun, he 



174 PURE CHRISTIANITY 

was pleased and said to the man, ''This is a good 
job!" 

He then asked: ''How do you expect these trees 
to grow, with the tops down and the roots up?" The 
man said: "They will not grow at all, but you told 
me to set them out in this way, and I did the work 
according to your order." 

Mr. Lick said: "That is just what makes this 
a good job. You did what I told you to do, without 
asking any questions. You are the man to work for 
me. So long as you will obey me in this way, I will 
try to have work for you. 

I will pay you for this work which you have done, 
and I want you to take these trees and reverse 
them, and have them in rows as they are now, and 
then come to me and I will again pay you. I can 
trust 3^ou to do my v/ork." He tried that man, be- 
cause he had future work for him. 

The Christian enters his Lord's vineyard to work, 
and he may have to obey, when he does not know 
the reason for his Lord's commands; but when 
there is a command from the Lord he obeys with- 
out asking any question. 

Perhaps some one called, the man setting out the 
trees with the roots up, a fool for doing so. 

Paul was called a fool for preaching the gospel 
and obeying Christ. Festus said with a loud voice: 
^'Paul thou art beside thyself." 

But Paul was not beside himself. His memory is 
honored today; and the man who said he was be- 
side himself, has been almost forgotten. 

Paul expressed his obedience to the one Lord, 
when he said: "Whereupon O king Agrippa, I was 
not disobedient unto the heavenly vision." Acts 26, 
19. That obedience made Paul a great and honored 
man. 



FOUR ITEMS OF UXITY 175 

Those who call Jesus Lord and obey him, will 
find that he is: ''The author of eternal salvation 
unto all them that obey him." Heb. 5, 9. 

V^e can only keep "the unity of the spirit in the 
bond of peace/' by acknowledging and obeying the 
same Lord. 

When Paul w^ould unite all in one body with the 
one Lord as the head he said: ''For there is no 
difference between the Jew^ and the Greek: for the 
same Lord over all is rich unto all that call upon 
him." Rom. 10, 12. 

ONE FAITH 

The Christian has not many articles of faith. 
He has but one. It is the one declared by Peter in 
the coasts of Caesarea Philippi when Jesus asked 
the question, "Whom say ye that I am?" Simon 
Peter answered and said, "Thou art the Christ the 
Son of the living God." Matt. 16, 15-16. 

Jesus answered: "Blessed art thou, Simon Bar- 
jona: for flesh and blood hath not revealed it unto 
thee, but my Father which is in heaven." Verse 17. 

When was this revealed by the Father? At the 
time of Christ's baptism. "And lo, a voice from 
heaven saying, This is my beloved Son, in whom I 
am well pleased." 

This fact is so important that the very heavens 
were opened, for the almighty God to make the 
announcement. 

God has seldom spoken to man in this way. On 
the mount of transfiguration, he said: "This is my 
beloved Son, in whom I am w^ell pleased; hear ye 
him." Matt. 17, 5. 

Upon this fact the church of Christ rests. When 
Peter made this confession, Jesus said: "Upon this 
rock I will build my church." Matt. 16, 18. 



176 PVRE CHRISTIANITY 

Paul afterward said: *'Por other foundation can 
no man lay than that is laid, which is Jesus Christ/' 

We can only have unity in the church by having 
the one faith. We must all believe in Christ as the 
Son of God and the Saviour of men. 

To depart from this faith w^ould mean to do little 
for Christ, and to make no noble sacrifices for him. 

To have men and women declare that they be- 
lieve with all the heart, that confession with the 
mouth, and to teach them to live for Christ wita 
faith in him as their Lord, will make them robust 
Christians and enable them to endure all things. 

Such Christians will make sacrifices of faith and 
love which the^/ will not be ashamed of, and will be 
worthy of a rich reward in' heaven, when the cares 
and trials of life are over. 

The fact that Jesus is the Christ the Son of God, 
is the Christian's only creed. This one article is 
sufficient. To add other articles will always bring 
confusion; and is one reason for having many sects 
today instead of unity. 

In one creed, that is binding on some of the fol- 
lowers of Christ, we have thirty-nine articles of 
laith; in another twenty-five; in another eighteen 
articles; and so in all the different creeds, made 
binding upon men and women, v/e have many 
articles of faith, all but one man made. 

We could reason in this way, if thirty-nine arti- 
cles of faith are necessary, then, tv/enty-five are not 
sufficient for our salvation. Or if twenty-five 
articles of faith are necessary for our salvation, 
eighteen are not sufficient; if eighteen articles ar^ 
sufficient, then twenty-five are superfluous. 

We can go to those who have accepted many 
articles of faith, and ask them if one can be saved, 
who has just the one article of faith, that Jesus 



FOVR ITEMS OF UNITY 177 

is the Christ the Son of God, and they will all 
answer: '*Yes, one can be saved by faith in Christ, if 
he makes that faith a living faith." 

Then, away with all the articles of faith, that are 
but human, and let us all be saved by faith in Christ 
as the Son of God and we will have but one faith 
once more. 

ONE BAPTISM 

In nothing is the unity of the Father, Son, and 
Holy Spirit, made more conspicuous than in the 
ordinance of baptism. 

''There was a man sent from God, whose name 
was John.'' John 1, 6. ''Behold, I send my mes- 
senger before thy face, which shall prepare thy 
way before thee. The voice of one crying in the 
wilderness, Prepare ye the way of the Lord, make 
his paths straight. John did baptize in the wilder- 
ness, and preached the baptism of repentance for 
the remission of sins. And there went out unto 
him all the land of Judaea, and they of Jerusalem, 
and were all baptized of him in the river of Jordan, 
confessing their sins." Mark 1, 2-5. 

"And it came to pass in those days, that Jesus 
came from Nazareth of Galilee, and was baptized of 
John in Jordan. And straightway coming up out of 
the water, he saw the heavens opened, and the 
Spirit like a dove descending upon him: And there 
came a voice from heaven, saying, Thou art my 
beloved Son, in whom I am well pleased." Verses 
9, 10-11. 

Behold the unity, in the manner in which the 
Holy Three honor the ordinance of baptism. 

In John one and thirty three, John declared that 
God sent him to baptize. The Son came from 
Nazareth of Galilee, and was baptized by John in 



178 PURE CHRISTIANITY 

Jordan. (The distance was about sixty miles.) 
When he was coming up out of the water, he saw 
the heavens open and the Spirit like a dove des- 
cending upon him. 

In John one and thirty two, we read, *'And John 
bare record, saying, I saw the Spirit descending 
from heaven like a dove, and it abode upon him." 
''And there came a voice from heaven saying: Thou 
art my beloved Son, in whom I am well pleased." 
All acknowledged and endorsed the ordinance of 
baptism. 

At this time God acknowledged his Son publicly 
for the first time. God sent the man to baptize, and 
when his adorable Son was baptized, he announced 
to the world that he was well pleased. 

A great many people think that they will please 
the heavenly Father by keeping out of the water, 
but he has never said so. He was pleased with his 
Son's baptism, and said so, to be heard from the 
open heavens. The Father, Son and Holy Spirit 
were all agreed. 

After the resurrection of Christ, he said to his 
disciples: ''Go ye therefore, and teach all nations, 
baptizing them in the name of the Father, and of 
the Son, and of the Holy Spirit." 

They were all willing to have their names con- 
nected with the ordinance, and to be with such 
preaching unto the end of the world. They place 
just as much value upon baptism today, as they ever 
did. The Lord has not changed, but men have 
changed. Then there was one baptism, Paul said: 
''Therefore we are buried with him by baptism into 
death: that like as Christ was raised up from the 
dead by the glory of the Father, even so we also 
should walk in newness of life. For if we have 
been planted together in the likeness of his death,. 



FOUR ITEMS OF UNITY 179 

we shall be also in the likenes of his resurrection.'*' 
Rom. 6: 4, 5. 

To the Colossians he said: **Buried with him in. 
baptism, wherein also ye are risen with himi 
through the faith of the operation of God, who hath; 
raised him from the dead." Col. 2: 12. Paul called 
the one baptism a burial, and a planting. 

Was this practise continued in the church, after 
the first century? I ask your attention to the 
'Trinciples of Church History." 

In speaking of the practises of the third century^ 
it is said: *'There is good reason to believe that the 
mode of baptism generally practised in the primi-^ 
tive ages of the church, was immersion/' ''They 
were generally baptized in fonts." Vol. 1. Page 
163. 

Again when the practises at the conclusion of the 
fourth century were mentioned, it is said: *'The 
fonts were placed in the porch nigh the entrance of 
the church, to indicate that as the door is the place 
of entrance to the church edifice, so is baptism the 
door of entrance into the kingdom of Christ." *'In 
this state we find the church at the conclusion of 
the fourth century." ''Principles of Church His- 
tory." Vol. 1, Page 269. 

There should be but one baptism practised in the 
church today; and that baptism should be a burial, 
of the one who has confessed his faith in Christ. 

But we cannot have one baptism in the church, 
while some are practising three. 

A few years ago, a minister was at the river, 
baptizing some, pouring others, and sprinkling 
others. He said he was giving the people a choice. 
A boy called out: "That is the way to preach; one 
Lord, one faith, three baptisms." 

There is one baptism, which we all acknowledge 



180 PURE CHRISTIANITY 

to be baptism. When we are buried with Christ by 
baptism it is pronounced valid by every one. 

Can we not all practise this baptism, and have 
unity? We will then say with Paul: *^ONE BAP- 
TISM." 

Water is the element used for baptism in all the 
churches; all that will be necessary then will be to 
use enough, so that the candidate will be buried 
with Christ, by baptism, and we will be one in our 
baptism. 

If Jesus walked sixty miles in the burning rays of 
the eastern sun to be baptized, and if the Father 
was well pleased when he went down into the water 
and came up out of the water, he will be pleased 
with us for being baptized. 

We ought to be willing to do this to please the 
Father, and it can then be said to us: *'For it is God 
which worketh in you both to will and to do of his 
good pleasure." Phil. 2, 13. Not only ought we to 
be willing to be baptized, but in everything, **to will 
and to do of his good pleasure." 

ONE GOD 

The Christian has not many Gods, he has one 
God, and that one is the one who *'so loved this 
world, that he gave his only begotten Son, that 
whosoever believeth in him should not perish, but 
have everlasting life." John 3, 16. 

'^Herein is love, not that we loved God, but that he 
loved us, and sent his Son to be the propitiation for 
our sins." 1st John 4, 10. ''We love him, because 
he first loved us." Verse 19. ''Beloved, if God so 
loved us, we ought also to love one another." 1st 
John 4: 11. We have one God, the one who loves us 
beyond all comprehension of love, and he is asking 
for our love and obedience. 



FOVR ITEMS OF UNITY 181 

ONE FATHER 

Jesus came to reveal the Father. He could say: 
''Call no man your father upon the earth; for one 
is your Father, which is in heaven." Matt. 23, 9. 
**No man hath seen God at any time; the only be- 
gotten Son, which is in the bosom of the Father, he 
hath declared him." John 1, 18. 

The God which Jesus taught as our one God i& 
our one Father. When unity of brethren was urged 
the question was asked: ''Have we not all one 
Father?" 

When Jesus taught his disciples to pray he said: 
"After this manner therefore pray ye. Our Father 
w^hich art in heaven." Paul could say: "I bow my 
knees unto the Father of our Lord Jesus Christ, of 
whom the whole family in heaven and earth is 
named." 

I love to think of God as our Father, and the 
worthy ones of his family as our brothers and sis- 
ters, and the Lord Jesus the most lovely one that 
ever wore the human form as our elder brother and 
the firstborn among many brethren. 

As those of the family now in heaven are united, 
so those on earth ought to keep the unity of the 
spirit in the bond of peace as v/e are commanded. 

We pray: "Thy will be done in earth, as it is in 
heaven." Then let us work for what we pray, that 
our prayer may be ansv/ered. 

Let us make every sacrifice for the unity of the 
members of the body of Christ, '*Till we all come 
into the unity of the faith, and of the knowledge of 
the Son of God, unto a perfect man, unto the mea- 
sure of the stature of the fulness of Christ." Eph. 4, 
13. 

God, "Having made known unto us the mystery 



182 PURE CHRISTIANITY 

of his will, according to his good pleasure which 
he hath purposed in himself: That in the dispensa- 
tion of the fulness of times he might gather to- 
gether in one all things in Christ.'' Eph. 1, 10. 

A united church will, ^'Declare his glory among 
the heathen; his marvelous work among all 
nations." 1st Chron. 16,24. 

Then, all will be led to exclaim: *'Give unto the 
Lord the glory due unto his name : bring an offer- 
ing, and come before him: worship the Lord in the 
beauty of holiness." 1st Chron. 16, 29. *^That all 
the people of the earth may know that the Lord is 
God, and that there is none else. Let your heart 
therefore be perfect with the Lord our God, to walk 
in his statutes, and to keep his commandments, as 
at this day." 1st Kings 8, 60-61. 

Then shall they ask: *'Who is this that cometh 
up from the wilderness leaning upon her beloved?" 
''Who is this that looketh forth as the morning, fair 
as the moon, clear as the sun, and terrible as an 
army with banners?" *'For the earth shall be filled 
with the knowledge of the glory of tlie Lord, as the 
waters cover the sea." 



LESSON XIII 



GOD IS SPEAKING UNTO US BY HIS SON. 

'*God, who at sundry times and in divers 
manners spake in time past unto the 
fathers by the prophets, Hath in these last 
days spoken unto us by his Son, whom he 
hath appointed heir of all things, by whom 
also he made the worlds; 

Who being the brightness of his glory, 
and the express image of his person, and 
upholding all things by the word of his 
power, when he had by himself purged our 
sins, sat down on the right hand of the 
Majesty on high; 

Being made so much better than the 
angels, as he hath by inheritance obtained 
a more excellent name than they." 
Heb. 1: 1-4. 
In this lesson we are taught clearly, that God has 
dealt with man, as a creature capable of being plac- 
ed under law, with a reward for obedience and 
punishment for disobedience. 

He has made his will known in such a manner, 
that there need be no misunderstanding on the part 
of man. 

God is the creator, and man the creature, and 
surely the Creator knows just what the mind of the 
creature is capable of receiving, and he will deliver 



184 PURE CHRISTIANITY 

his message so that man can comprehend it, and 
render intelligently the obedience required by his 
Creator. 

No wise person would try to converse with anoth- 
er, and know all the time that the person addressed, 
could not understand what he would say to him. 
We must therefore believe that the all wise God, in 
speaking to man, and revealing his will to him has 
done so in language which man is capable of under- 
standing. 

When the gospel message was first delivered by 
the humble men of Galilee, God enabled them by 
the power of the Holy Spirit to speak to the repre- 
sentatives of every nation under heaven in the lan- 
guage which they could understand. 

**And there Vv'^ere dwelling at Jerusalem Jews, 
devout men, out of every nation under heaven. 
Now when this was noised abroad, the multitude 
came together, and were confounded, because that 
every man heard them speak in his own language. 
And they were all amazed and marvelled, saying 
one to another, behold are not all these which 
speak Galilaeans? And how hear we every man in 
our own tongue, wherein we were born?'' Acts 2. 
5-8. 

The reason for every man hearing the gospel, 
with its terms in his own language was, God's pur- 
pose for every man who would hear, to be able to 
understand rightly his will. 

When the gospel is preached to men plainly, so 
that they can understand it, the responsiblity rests 
with them. They can obey and be saved, or reject 
the offer of mercy, and be lost. 'Tor the preaching 
of the cross is to them that perish foolishness; but 
unto us which are saved it is the power of God.'' 
1st Cor. 1. 18. 



GOB IS SPEAKING UNTO US BY HIS SON 185 

The fact that, *'God, who at sundry times and in 
divers manners spake in time past unto the fathers 
by the prophets, hath in these last days spoken 
unto us by his Son," teaches us the value that God 
places upon the use of language in revealing his 
will to man. 

Language is defined to be human speech; the 
oral utterance of sounds, w^hich usage has made the 
representative of ideas. 

Animals and birds have their language by 
which they understand each other; and express 
affection, fear or desire; but their language is in- 
stinct and does not change. 

The mother sheep knows the voice of her own 
lamb, from every other lamb's voice; and the lamb 
knov/s the bleat of its own mother. 

Take an egg, with no sign of life, (so far as the 
human eye can observe,) and place it beneath the 
hen whose desire is to become a mother. In three 
weeks' time there is a voice from the inside of the 
egg, calling for the deliverance of a little chick, 
whose abode has become a tight place for the little 
production of three weeks' faithful effort on the 
part of the mother. In a few hours after, the little 
one is happy with its head out from beneath the 
mother's wing. The fond mother sees a crumb of 
food, and calls in her own motherly way, which the 
chick understands immediately, and then receives 
its first meal. Now, a cat is approaching, and the 
mother gives a sharp note of warning, which the 
chick understands, and in an instant is beneath the 
mother, but the language of the chick and that of 
the mother can be called instinct. The language 
of the chick, would be just the same if hatched by 
the use of an incubator. It does not matter what 
the surroundings are, the language is just the same- 



186 PVRE CHRISTIANITY 

now, as it was centuries ago. So with the lamb; the 
bleat is just the same, as it ever was. 

Human language is changeable and is learned by 
imitation. We must learn any language by the law 
of mimicking. Hence, a child that is deaf will not 
learn any language until taught by writing or signs. 

Oral language is not a natural, but an acquired 
endowment. Place a child of German parentage in 
a French home where no other language but the 
French would be spoken, then the child will under- 
stand and speak only the French language. Place 
a French child in a German home, and the child 
will in due time understand and speak the German 
language. 

If a child is placed where no language is heard 
or spoken, then the child will not understanG or use 
any language. This is proved by the deaf child not 
learning to talk or use any language ; and if a child 
becomes deaf after using language for one or two 
years, the art of speaking will be forgotten. 

Then, from whence and by whom did it come into 
our possession? If one will seclude himself for a 
time from all others and enter into deep meditation 
and trace the use of language back to the beginning 
of the human race, he will have his only solution to 
the problem by referring to God's word, and in Gen. 
1st chapter and 28th verse, he will read: **God said 
unto them.'' These words were spoken by our 
Father God, in his first conversatiou with our first 
parents. 

Language is a gift from God. It stands like a 
monument to remind man that God is not only his 
Creator but also his instructor. Man is a depen- 
dent being, having received every endowment 
which he possesses from the omnipotent being who 
created him, and he must have received his use of 



GOD IS SPEAKING UNTO US BY HIS SON 187 

language from this same source. Language is 
declaring to man that God has spoken to him. 

God taught our first parents the use of language. 
Of all that lived, breathed and moved, man was only- 
made responsible, by being placed under a law, 
which was given to him in language which he 
understood, and in which God addressed him. 

Jesus spoke of this great responsibility placed 
upon man in the use of language, when he said to 
the Pharisees: ''Wherefore I say unto you, all 
manner of sin and blasphemy shall be forgiven 
unto men: but the blasphemy against the Holy 
Spirit shall not be forgiven unto men. And whoso- 
ever speaketh a word against the Son of man, it 
shall be forgiven him: but whosoever speaketh 
against the Holy Spirit, it shall not be forgiven him, 
neither in this world, neither in the world to come." 

''Either make the tree good, and his fruit good; 
or else make the tree corrupt, and his fruit corrupt: 
for the tree is known by his fruit. O generation of 
vipers, how can ye, being evil, speak good things? 
for out of the abundance of the heart the mouth 
speaketh. A good man out of the good treasure of 
the heart bringeth forth good things: and an evil 
man out of the evil treasure bringeth forth evil 
things." 

"But I say unto you, that every idle word that 
men shall speak, they shall give account thereof in 
the day of judgment. For by thy words thou shall 
be justified, and by thy words thou shalt be con- 
demned." Matt. 12. 31-37. 

Why did God teach man the use of language, and 
place upon him such a responsibility, making his 
happiness here and his eternal welfare to depend so 
much upon the use of language? The answer is: 



188 PURE CHRISTIANITY 

Because his happiness and usefulness, would make 
the use of language necessary. 

We could not accomplish anything without un- 
derstanding the language of each other. God dis- 
persed the Babel builders by confounding their 
speech. The devil uses the same means to destroy 
the work of God's people in building up a holy tem- 
ple. God's command is: ''Speak the same thing!" 
Satan says: ''Speak anything." This liberty which 
Satan has given to professed followers of Christ ' 
has worked much evil in the church. In the begin- 
ning by the insertion of one v/ord, Satan ruined the 
human race, and he is using the same means for 
the destruction of the church, causing Paul to say: 
"But I fear, lest by any means, as the serpent be- 
guiled Eve through his subtilty, so 3^our minds 
should be corrupted from the simplicity that is in 
Christ." 2nd Cor. 11. 3. 

By our words we may be ruined ourselves, and 
ruin is often brought upon the cause of Christ, by 
the use of words, yet language is necessary- 

1. Socially, we need language. This would be a. 
dreary world, without the use of speech. When I 
was but a boy, I walked by the side of an Indian, all 
one day, walking nearly forty miles, and it rained 
all the day. We met no one, therefore, I had no one 
to converse with, for I could not understand the 
Indian when he spoke, and he could not understand 
me. Occasionally, through the day, we looked into 
the face of each other with some sympathy ex- 
pressed in that cold rain, but we could not enjoy 
each other's society, for we did not understand and 
use the same language. 

We were an ill matched pair, a slender white boy, 
and a tall, old Indian; but matters were made 
worse, by us not being able to converse. We meet 



GOD IS SPEAKING UNTO US BY HIS SON 189 

with SO many in this way, whose society we would 
like to enjoy, for in their countenance, and beam- 
ing in their eyes, is every expression of friendli- 
ness, but we can only look at them, and perhaps 
make some signs to them. 

2. Historically, we need language. Without the 
use of language, to record events as they are pass- 
ing, we would be in the dark, so far as the past is 
concerned, and we would not know, whether we 
are progressing or retrogressing. We would not 
know from whence we came, how our ancestors 
lived, and what their characters were.. We would 
not know whether they lived in peace or in war. 
We would knoY/ nothing about their customs, 
amusements, hardships, trials, or their religions; 
and there would not be any names to record either; 
and not a grand man who lived in the past could 
ever be remembered. 

3. Commercially, we need language. As we be- 
hold the vastness of the commercial transactions 
of the world today, we are lost in wonder. Nations, 
states, families, and individuals, can all at once be 
commingled in one grand commercial transaction 
by the use of language. 

Take from man the use of language, and all com- 
merce would be destroyed. All law and order in 
business transactions, must ever depend upon the 
use of language, either written or spoken. 

4. Religiously, we need language. When man 
was taught the use of language, he could then ex- 
press his love for God, and his thankfulness for the 
gifts which he had bestowed upon him, and in the 
hour of his need, he could ask to be provided with 
the things necessary for his comfort, and also for 
his salvation; and at the same time he could ask 
for the need of his fellow man to be supplied. 



190 PVRE CHRISTIANITY 

By the use of language, man could worship, and 
praise his Creator, and if in any way he would of- 
fend him, he could learn the terms by which he 
could again be at peace and in perfect harmony^ 
with his Creator. 

God revealed his will to man from time to time, 
always using language which man, the creature, 
understood; and when he had a vision to write, he 
said to his prophet: *'Write the vision and make it 
plain that he may run that readeth it." And the 
apostle Paul said: ''We use great plainness ot 
speech." Under the Jewish dispensation, he ad- 
dressed man by the prophets; but in this Christian 
dispensation, he is speaking unto us by his Son. 

In the parable of the householder, he planted 
a vineyard, and went into a far country: ''And 
when the time of the fruit drew near, he sent his 
servants to the husbandmen, that they might re- 
ceive the fruits of it, and the husbandmen took his 
servants, and beat one, and killed another, and 
stoned another. Again he sent other servants, 
more than the first, and they did unto them like- 
wise. But last of all he sent unto them his son, 
saying, "They will reverence my son." Of his be- 
loved Son, God has said: "Hear ye him." 

He is now speaking unto us by his Son Jesus 
Christ, and he expects us to hear and obey: "He 
that despised Moses' law died without mercy under 
two or three Vv^itnesses: Of how much sorer 
punishment, suppose ye, shall he be thought 
worthy, who hath trodden under foot the Son of 
God, and hath counted the blood of the covenant, 
wherewith he was sanctified, an unholy thing, and 
hath done despite unto the Spirit of grace?" Heb. 
10. 28-29. 

Language coilld not be more plain or more 



GOD IS SPEAKIXG UNTO US BY HIS SON 191 

forcible than this. No one can stand before Christ 
in the day of judgment and say, I did not under- 
stand this, and in all the New Testament scripture, 
where we find a command for us to obey, that com- 
mand is made plain so that we can understand it, 
and also know without any doubt in the mind, 
whether we are obedient or disobedient. 

Neither Christ nor his apostles spoke just to 
amuse or entertain men and women for no spiritual 
profit. What they said was of eternal importance 
and they spoke to be heard and understood. Paul 
said: ''Now brethren, if I come unto you speaking 
with tongues, what shall I profit you, except I shall 
speak to you either by revelation or by knowledge 
or by prophesying or by doctrine? And even things 
without life giving sound, whether pipe or harp, 
except they give distinction in the sounds, how 
shall it be known what is piped or harped? For if 
the trumpet give ah uncertain sound, who shall 
prepare himself to the battle? So likewise ye,, 
except ye utter by the tongue, words easy to be 
understood, how shall it be known what is spoken, 
for ye shall speak into the air. There are, it may 
be, so many kinds of voices in the world, and none 
of them are without signification. Therefore, if I 
know not the meaning of the voice, I shall be unto 
him that speaketh a barbarian, and he that 
speaketh shall be a barbarian unto me.'' 

No one can read these words, written by the 
apostle, and fail to comprehend that his purpose in 
speaking and writing, was to have his language 
plain so that all could understand what he said, and 
if they did not know the meaning of his voice or 
his words, he would be unto them a barbarian. 

We next observe, that, when God gave a com- 
mand to man, he expected him to obey without 



192 PURE CHRISTIANITY 

asking any questions, and his commandments were 
plain therefore, he did not permit man to place 
some interpretation upon his word; but his duty- 
was to obey the word. 

In the great day of accounts, we will not be 
judged by our understanding of God's word, but by 
the word as it reads. An earthly judge will not 
permit a man to plead, **I did not so understand the 
law." The judge will say: *'You are not to inter- 
pret the law but to obey it, just as it is written." 

God gave the ten commandments without the 
penalty for breaking them, being mentioned, and 
the reward for keeping was not mentioned either, 
yet God expected man's obedience to be rendered, 
and man soon learned the consequence of dis- 
obedience. 

The five books of Moses were clear and perfect in 
all their directions, as language could make them, 
for God was the speaker, and it was his purpose for 
men to understand what he said, and to obey. 

After giving a positive command to men, he did 
not allow them to interfere with it, or to employ 
others to interpret it for them, so that neither did 
he permit them to add to or diminish from his 
word. He said: ''Whatsoever thing I command 
you, observe to do it; Thou shalt not add thereto 
nor diminish from it." 

This shows that the Mosaic law was complete. 
''The law of the Lord is perfect," yet men were not 
satisfied with it. The Lord said by Moses: "The 
secret things belong unto the Lord our God, but 
those things which are revealed belong unto us and 
to our children forever, that we may do all the 
words of the law." 

The commandments which men were to obey 
were all plainly written, but there were secret 



GOB IS SPEAKING UNTO US BY HIS SON 193 

things which belonged to the Lord, and had no con- 
nection with man's obedience. They were called 
the secret things; prophecies which were not ful- 
filled in many cases until the Christian dispen- 
sation, when they were made plain. Paul spoke of 
this when he said: ''But God hath revealed them 
unto us by his Spirit, for the Spirit searcheth all 
things, yea, the deep things of God.'' 1st Cor. 2. 10. 

In the Old Testament scripture, we find many 
passages which they could not possibly have under- 
stood at that time; prophecies concerning Christ 
and his suffering and his kingdom which he was to 
establish. Take for example that portion of the 
book of Isaiah which the eunuch was reading when 
Philip took his seat beside him: *'He was led as a 
sheep to the slaughter, and like a lamb dumb before 
his shearer, so opened he not his mouth: In his 
humiliation his judgment was taken away: and who 
shall declare his generation? for his life is taken 
from the earth." Acts 8, 32-33. 

We do not wonder that the devout man, in read- 
ing this, without a knowledge of the Christ of 
Galilee, said: ''I pray thee of whom speaketh the 
prophet this, of himself or of some other man?" 
Verse 34. 

To us, this passage of the scriptures, is easily 
understood in the light of the trial, and death of 
Christ, in which his judgment was taken away, and 
in the judgment hall of Pilate he was silent. Before 
the trial Christ said to his disciples: ''Hereafter, 
I will not talk much with you, for the prince of this 
world cometh and hath nothing in me." John 14. 
30. 

Those things, that were the secret things, and 
belonged to the Lord, are, now that they have been 
revealed by Christ and his apostles, the most plain 



194 PURE CHRISTIANITY 

and profitable portions of the Old Testament scrip- 
ture. In reading them, we can see that God never 
fails in keeping his promises. 

He has dealt with us in this Christian dispen- 
sation by the same principle; all his command- 
ments are plain and easy to be understood, and are 
for us to obey and to be blessed in our obedience; 
but we find that there are secret things which 
belong to the Lord; prophecies, which are being 
fulfilled in each century, and this v/ill be continued 
until the end of time. These prophecies were given 
in figurative language. They are the secret things 
which belong unto the Lord. 

Now that many of them have been fulfilled, we 
can understand why they were given in figurative 
language as secret things, to those of the first cen- 
tury. Now, that they ha.ve been fulfilled, our faith 
is strengthened, and we have learned: *'That the 
just shall live by faith." Through God having placed 
some of the things of the New Testament in figura- 
tive language as secret things, we have a portion 
meted out specially for our spiritual uplifting. 

However, while it is well for us to read the entire 
word of God, trusting him for the future, and obey- 
ing his direct commands, and teaching others to do 
so, let us be careful, and not become over anxious 
for the future so that we will undertake with a 
crowbar of speculation, to pry into the treasury of 
God for his secret things, which may belong to 
those v/ho will come after us. And when we do 
come to any conclusion concerning unfulfilled 
prophecy, then, we should be very modest in pre- 
senting our viev/s of the secret things, which belong 
to the Lord; but when we have a command from 
God, we should obey it and teach others, that Jesus 
**taught obedience by the things which he suffered. 



GOB IS SPEAKING UNTO US BY HIS SON 195 

and being made perfect, he became the author of 
eternal salvation unto all them that obey him/* 
Heb. 5. 8, 9. 

HIGHLY HONORING US 

1. God in speaking unto us, by his Son Jesus 
Christ, is highly honoring us, and we should be 
willing to give earnest heed to his word, and as he 
has been made our perfect Saviour, by the things 
which he suffered, his word must be perfect also, 
and if we obey it without addition or subtraction, 
our perfection will finally be accomplished. 

Can the gigantic intellect, the brightest genius, 
the most profoundly cultured, or the most accom- 
plished scribe, add to God's word or diminish from 
it, so that by being changed or perverted by man, it 
will constitute a religious character upon whom 
God will look with delight and infinite love, that 
will be greater than he could bestow for obedience 
unto his truth spoken by his Son? 

For man to undertake this would be just like 
getting out into a field at mid-day with the light of 
a candle, to try to add glory to the sun, which God 
has placed in the heavens, to give light for man 
during the day. 

If there is a being in all God's universe, who can 
so change the word of the adorable Son of God, v/e 
can ask, while we are filled with awe, with thought 
of such a person existing, who is he? Has he yet 
ever spoken to man? Is he speaking to him now, 
or when will he speak? When he speaks, what will 
his message contain, that will do more for the up- 
lifting of humanity than the gospel of Christ? 

Never did God reveal himself to man, in the dis- 
pensations that are passed, as he has to us. During 
the Patriarchal dispensation, they had no written 



196 PURE CHRISTIANITY 

word; only here and there would some expression, 
or occurrence give them reason to hope for the 
immortality which we have been assured of, by the 
one *'who only hath immortality, dwelling in the 
light which no man can approach unto/' ''Who 
hath abolished death, and hath brought life and 
immortality to light through the gospel/' 

Under the Jewish dispensation, they had the law 
of Moses, which was added to the promise because 
of transgression; ''till the seed should come to 
whom the promise was made." "He saith not, and 
to seeds, as to many; but as of one, and to thy seed, 
which is Christ" 

Sometimes in their peregrinations God would 
speak to them by the prophets as it was deemed 
necessary, while they were waiting for the fulness 
of the time "when he sent forth his Son." 

Could language be more sublime and significant 
than that used by the apostle Paul: "God who at 
sundry times and in divers manners spake in time 
past unto the fathers by the prophets, hath in 
these last days spoken unto us by his Son, whom he 
hath appointed heir of all things, by whom also he 
made the worlds; Who being the brightness of his 
glory, and the express image of his person, and up- 
holding all things by the word of his power, when 
he had by himself purged our sins, sat down on the 
right hand of the Majesty on high." Heb. 1. 1-3. 

"Spake in time past unto the fathers by the 
prophets." Some of those fathers were grand men, 
and possessed sublime faith. Looking back over 
the centuries in which they lived, we can see them 
at times, addressed by the prophets, but when Paul 
was speaking, this was in the past; and he makes 
use of profoundly eloquent language, concerning 
the honor which God hath conferred upon us, by 



GOD IS SPEAKING UNTO US BY HIS SON 197 

saying: *'Hath in these last days spoken unto us by 
his Son, whom he hath appointed heir of all things, 
by whom also he made the worlds ; Who being the 
brightness of his glory, and the express image of 
his person, and upholding all things by the word of 
his power, when he had by himself purged our sins, 
sat down on the right hand of the Majesty on high." 

SPEAKING FE05I HIS THEONE 

2. Seated on the throne of God, he is speaking 
unto us. His word has power in the universe of 
God, now that he is enthroned on high, '^Upholding 
all things by the word of his power." 

While he was here on earth, the power of his 
word, caused all to marvel. At his command the 
fruitless tree withered. ''And when the disciples 
saw it, they marvelled, saying, how soon is the fig 
tree withered away!" When he was out on the 
tempestuous sea, the wind obeying his word, was 
marvelous. *'The men marvelled, saying, what 
manner of man is this, that even the v/inds and the 
sea obey him." Matt. 8, 27. 

He had pov/er even to raise the dead. Four days 
after the death of Lazarus, standing before his 
grave, ''He cried with a loud voice, Lazarus, come 
forth, and he that was dead came forth, bound head 
and foot with grave-clothes." John 11. 43-44. 

He approached the dead daughter of the ruler of 
the synagogue: "And took her by the hand and 
called saying. Maid arise, and her spirit came again, 
and she arose straightway." 

He had compassion on the weeping widow of 
Nain when her only son was dead, and he touched 
the bier and said: "Young man, I say unto thee; 
Arise. And he that was dead, sat up and began to 
speak." 



198 PURE CHRISTIANITY 

The centurion said: *'Speak the word only, and 
my servant shall be healed." ''And Jesus said unto 
the centurion, Go thy way; and as thou hast be- 
lieved, so be it done unto thee. And his servant was 
healed in that self same hour." Without his pre- 
sence his word had power to heal the sick, while he 
was here on earth. He is now on his throne in 
heaven, and his word has power to heal all those 
who are spiritually sick, if they will obey him. 

''Marvel not at this, for the hour is coming, when 
all that are in their graves, shall hear his voice, and 
shall come forth." John 5. 28-29. "The dead shall 
hear the voice of the Son of God, and they that hear 
shall live, for as the Father hath life in himself, so 
hath he given to the Son to have life in himself." 
Verses 25-26. 

He is now speaking to us from his throne on 
high, and we do not wonder that the apostle Paul 
said: "See that you refuse not him that speaketh. 
For if they escaped not who refused him that spake 
on earth, much more shall not we escape if we turn 
away from him that speaketh from heaven." Heb. 
12. 25. 

THE TIISONE OF GSACE 

3. He is now speaking to us from the throne of 
grace: "Let us therefore come boldly unto the 
throne of grace that we m^ay obtain mercy and find 
grace to help in the time of need." Heb. 4. 16. 
"Looking diligently lest any man fail of the grace 
of God." Heb. 12. 15. In the marginal reading, we 
have (or fall from the grace of God.) 

Some say that we cannot fall from grace. This 
looks very much as though one can do so. To the 
Galatians, Paul said: "Christ is become of no effect 
unto you, whosoever of you are justified by the law; 
ye are fallen from grace." Gal. 5, 4. 



GOD IS SPEAKING UNTO US BY HIS SON 199 

To the Corinthians Paul said: **We then, as 
workers together with him, beseech you also that 
ye receive not the grace of God in vain, for he saith, 
I have heard thee in a time accepted, and in the day 
of salvation have I succored thee: behold, now is 
the accepted time; behold, now is the day of sal- 
Tation/' 2nd Cor. 6, 1-2. 

*'For Vie are made partakers of Christ, if we hold 
the beginning of our confidence steadfast unto the 
end; While it is said. Today if ye will hear his 
voice, harden not your hearts, as in the provoca- 
tion." Heb. 3, 14-15. 

Grace is now offered from the throne on high, to 
all those who will accept the terms of ''the gospel 
of the grace of God.'' We are safe in complying 
with the terms of the present salvation, while it 
is said: ''behold, now is the day of salvation" and 
why should we hesitate for one moment, when we 
have mercy offered to us, and the terms easy to be 
complied with, and the Son of God, pleading with 
us from his throne, to accept his offer of free sal- 
vation, through obedience to his gospel. 

The one seated upon his throne, pleading with us, 
is the same one who was born in a manger in Beth- 
lehem, because his parents were poor and they did 
not have room for them in the inn. The hand 
wielding the sceptre on the throne in heaven, is the 
same hand that pushed the plane in the village of 
Nazareth. The one who is now wearing the crown 
of glory, is the same one who wore the crown of 
thorns. His tears fell abundantly in the stream of 
lium^an grief, so that he is "touched with the feeling 
for our infirmities," and how sweet are the words 
**Jesus wept" to the one whose heart is surcharged 
with grief. 

As you value your soul's salvation, accept immedi- 



200 PVRE CHRISTIANITY 

ately the offer from the throne of grace and be 
accepted and forgiven and you will finally have 
conferred upon you the highest honor that can be 
given to man; and there is incomprehensible pos- 
sibility before you in your surrender of all for 
Christ, for he is saying: *'To him that overcometh, 
will I grant to sit with me in my throne, even as I 
also overcome, and am set down with my Father in 
his throne.'' In consideration of this promise, how 
insignificant must appear the honors, riches and 
pleasures of this world. 

Be wise, and flee for refuge to this lover of the 
liuman race, for the arms which he will encircle 
you with, are the arms of love; the same arms 
that were cruelly stretched on the Roman cross, but 
they can now uphold the worlds, and they can 
uphold you in all the trials of life, for they are the 
arms of the Son of God, who is now King of kings 
and Lord of lords. The hand which you will clasp, 
and which your tears of gratitude will fall upon, is 
the hand that bears the scar of the victory of Gol- 
gotha, that struggle which was made so great, with 
the world's destiny at stake; where alone, when 
there was no arm to help, he won the victory, and 
"he became the author of eternal salvation unto all 
that obey him." Giving to him the best place in 
your affections, for time and eternity, clasp firmly 
the hand of this one who loved you dearer than he 
loved his life and gave his life for you, and walk 
close to his bleeding side, carefully heeding and 
obeying as he speaks to you, with the authority of 
the Son of God, and if you are faithful until death, 
he will lead you into the undying light of his 
Father's glory, and he has promised that: *'To him 
that overcometh will I give to eat of the tree of life^ 
which is in the midst of the paradise of God." 



LESSON XIV 



THE ABIDING THREE, FAITH, HOPE, 

CHARITY. 

''And now abideth faith, hope, charity, 
these three; but the greatest of these is 
charity." 1st Cor. 13, 13. 

No man in this twentieth century, can truth- 
fully say: ''I have seen Jesus, therefore I am 
a believer." 

No man can say: *'I have seen such miracles 
performed as those which were wrought by 
Christ and his apostles, and those who lived 
when the spiritual gifts l3elonged to the church, 
and before we were left to be guided by the entire 
infallible word." 

Under the old dispensation, miracles were per- 
formed in the beginning by Moses, the law giver 
and prophet. The prophets afterwards per- 
formed miracles to show that they were sent by 
God to the people, and that they were prophets 
indeed. But after their word was written, it was 
required of the people to become believers by 
their word. 

When the rich man in his torment wanted 
Lazarus sent to his father's house, to testify unto 
his five brethren, ''Lest they also come into this 
place of torment," then the answer to him was: 
"They have Moses and the prophets; let them 
hear them." 



202 PURE CHRISTIANITY 

God is dealing with us on the same principle: 
"God, who at sundry times and in divers manners 
spake in time past unto the fathers by the pro- 
phets, Hath in these last days spoken unto us 
by his Son." Heb. 1, 1-2. We must hear, believe 
and obey the gospel, and keep the gospel pure. 

SOME REASONS FOR KEEPING THE WORD 

PURE 

First. **So then faith cometh by hearing, and 
hearing by the word of God." Rom. 10: 17. And 
Jesus said unto them: *'Take heed what ye 
hear." Mark 4, 24. We must see that our faith 
is produced by the word of God, and not by hear- 
ing the wisdom of man. Paul said: *'That your 
faith should not stand in the wisdom of men, but 
in the power of God." 1st Cor. 2, 5. To the 
Romans he said: '*For I am not ashamed of the 
gospel of Christ: for it is the power of God unto 
salvation to every one that believeth." Let us 
keep the gospel pure. In its purity it is God's 
power for man's salvation. 

Second. ''For we walk by faith, not by sight" 
The only light we can have to walk by in the 
Christian life, is the light of the gospel of Christ. 
*'That was the true Light, which lighteth every 
man that cometh into the world." John 1, 9. 
'In him was life; and the life was the light of 
men." John 1, 4. 

Jesus said: "If any man walk in the day, he 
stumbleth not, because he seeth the light of this 
w^orld. But if a man walk in the night, he 
stumbleth, because there is no light in him.'* 
John 11, 9-10. 

We must keep the truth pure, that we may 
walk in its light, and not stumble. 



THE ABIDIXG THREE— FAITH, HOPE, CHARITY 203 

Third. *^Now the just shall live by faith.'' 
Heb. 10, 38. The word is the bread of life, by 
which the spiritual man is sustained. Jesus 
said: '*Man shall not live by bread alone, but by 
every word that proceedeth out of the mouth of 
God." Matt. 4, 4. 

Peter said: *'But the word of the Lord en- 
dureth forever. And this is the word which by 
the gospel is preached unto you.'' 1st Peter 1, 25. 
In chapter 2, 2, in connection with this, he 
added: **As newborn babes, desire the sincere 
milk of the word, that ye grow^ thereby." In the 
revised version it is called, ''spiritual milk." 

If we grow by the use of the spiritual milk of 
the word, let us have it pure, that we may be- 
come, ''strong in the Lord and in the power of 
liis might." 

A PURE FAITH 

With a pure word, by which we become be- 
lievers, and by which we are sustained and walk 
we should have a pure faith. 

First. We should have our faith centered iu 
Christ as our Saviour. We should see that our 
faith is in Christ only. 

Sometimes people think that they have faith 
in Christ, and have not. Their faith may be in 
some person, preacher, friend, parent, church or 
some other object. 

Just like the old lady, when her horse ran away 
with her. Afterwards, her friends asked her 
wrhat she thought of when her horse was run- 
ning. She answered: "I trusted in the Lord, 
imtil when going down the hill, I saw the straps 
of the harness break, and then I did not know 
what would become of me." The fact was this. 



204 PVRE CHRISTIAXITY 

her faith was more in the straps of the harness 
than in the Lord. So some people trust in the 
Lord, until some one stumbles or makes a 
mistake, or there is some trouble in the church, 
or the3^ lose their property or something happens. 

Others Vv^ill follow Christ, so long as they think 
his teaching is in harmony with the teaching of 
some one they love, or have great confidence in, 
or their church; when not so, they follow the 
one they love, or their church. By this they show 
that their faith is not in Christ. 

The one who has a pure faith centered in 
Christ, will follow him anywhere, and endure all 
things. In the darkest night, and in the deepest 
trials, his voice can be heard singing: ^Through 
floods and flames, if Jesus leads, I will go at his 
command." 

Second. The abiding faith must be pure; un- 
mixed with doubt. *TIe that doubteth is con- 
demned." Rom. 14, 23. We can have such a 
faith, or God would not condemn us for not 
being possessed with it. 

In past dispensations, they had such a faith: 
**These all died in faith, not having received the 
promises, but having seen them afar off, and 
were persuaded of them, and embraced them, and 
confessed that they were strangers and pilgrims 
on the earth." Heb. 11, 13. 

Of Moses, it is said: **By faith he forsook 
Egypt, not fearing the wrath of the king: for he 
endured, as seeing him who is invisible." Heb. 
11, 27. 

This was the faith of the first Christians also. 
When Paul spoke of '*a far more exceeding and 
eternal weight of glory," he said: ''While we 
look not at the things which are seen, but at the^ 



THE ABIDIXG THREE— FAITH, HOPE, CHARITY 205 

things which are not seen: for the things which 
are seen are temporal; but the things which 
are not seen are eternal." '*For we know that if 
our earthly house of this tabernacle were dis- 
solved, we have a building of God, an house not 
made with hands, eternal in the heavens." 

Vv'ith this high soaring faith unmixed with 
doubt, he was looking upon the building of God, 
''an house not made with hands, eternal in the 
lieavens." And he could say: ''For which cause 
w^e faint not; but though our outward man 
perish, yet the inward man is renewed day by 
day." Such should be the faith of every Chris- 
tian. 

There are Christians living who are looking 
not upon the things which are seen with the 
natural eye, but upon the things which they see 
with the eye of faith. 

We have heard such Christians pray, when 
their petitions seemed to lay hold upon the very 
throne of God. 

We have seen them pass through afflictions, 
which were overwhelming, and in their sorrow, 
beneath the chastening rod, they would look 
heaven-ward, through their tears, and say: *'We 
know that all things work together for good to 
them that love God." 

We have stood by their bedside, when they 
wrere exchanging worlds, and their faith would 
enable them to rejoice in the hour of their de- 
parture. To them the grave was only the place 
w^here the blessed Lord once did rest, and they 
liad no fear. To them, their departure from this 
life was only to go home, and they asked the 
friends that they were leaving, to be happy, for 
they were happy. Why should we ever weep 



206 PVRE CHRISTIANITY 

for such, when they are so happy in their depar- 
ture? 

NOW ABIDETH FAITH AND HOPE 

Another has come to abide with faith. Her 
name is hope. Her faee is cheerful and her eyes 
look heavenward. She is from above. With her 
presence despair takes her flight. She cannot be 
found where hope is. They never abide together. 

While in some respects faith and hope are the 
same, some things can be said of one, that cannot 
be said of the other. *'Paith is assurance of 
things hoped for." Heb. 11, 1. Without faith we 
can have no hope. 

Faith lays hold of the things of the past; hope 
only the things of the future. ''Through faith 
we understand that the worlds were framed by 
the word of God." This is in the past, and be- 
comes a part of our faith. We believe this. We 
do not hope for it. 

By faith we expect things which we do not 
desire. We expect the wicked to be punished, 
severely. We do not desire this, but entreat them 
to flee for refuge to the only arm that can save 
them. 

A man might believe that the mortgage would 
take his best friend's home, but he would not 
hope for such a calamity. We expect many 
things which are not desirable, and say that we 
believe they will come. This is faith without 
hope. 

By faith, we expect also the things which we 
look for and desire. We have faith in a brother 
in Christ, being faithful. We believe this and 
hope for it also. In this, faith and hope are 
closely connected. 



THE ABIDING THREE— FAITH, HOPE, CHARITY. 207 

We hope for those things which we desire and 
we believe will come to us, with all their accom- 
panying joys. 

Hope is made up of faith, expectation and 
desire. 

We will illustrate this: I once stepped off the 
train on the opposite side of the river, from a 
city, which I wished to visit. It had been rain- 
ing for some days, and the high swift water had 
carried the bridge away. There were but a few 
homes on the side of the river, where I was left 
standing. 

I inquired for some place to stay, or for some 
means by v/hich I could be conveyed across the 
river. I was told, that a man on that side of the 
river had a boat, and I might be able to persuade 
him to take me over, though it v/as getting dark. 

I found the man, and asked him if he could 
take me over the river in his boat. He said, it is 
dangerous to cross the water in my small boat 
and at this hour in the evening. It will be dark 
soon, but I will take one dollar ($1.00) for rowing 
you over; I will try it. I had then hope of 
getting over that river. 

My hope was based on three things. I believed 
in the man's ability to take me over. I could 
comply with his requirements. He v^^as willing 
to take me across the river. I gave the man the 
dollar which he demanded, and when I was 
safely over the river, hope was changed to 
fruition. 

The things which we hope for in Christ, are 
eternal. It thrills the soul with joy, to speak of 
them; they are glorious; there is nothing in 
the universe, that can take their place. We hope 
for them because of three reasons. 



208 PVRE CHRISTIANITY 

First, we believe in Christ. ''Wherefore he is 
able to save them to the uttermost that come 
unto God by him, seeing he ever liveth to make 
intercession for them." Heb. 7, 25. 

Second. He is willing. *'V/herein God, willing 
more abundantly to show unto the heirs of 
promise the immutability of his counsel, con- 
firmed it by an oath: That by two immutable 
things, in v/hich it was impossible for God to lie, 
we might have a strong consolation, who have 
fled for refuge to lay hold upon the hope set 
before us ; Which hope we have as an anchor of 
the soul, both sure and stedfast, and which 
entereth into that within the vail; Whither the 
forerunner is for us entered, even Jesus, made an 
high priest for ever after the order of Melchise- 
dec." Heb. 6, 17-20. 

Third. We can comply with his requirements. 
He only asks us to obey him. ''And being made 
perfect, he became the author of eternal sal- 
vation unto all them that obey him." Heb. 5, 9. 
"Blessed are they that do his commandments, 
that they may have right to the tree of life, and 
may enter in through the gates into the city." 
Rev. 22: 14. "For this is the love of God, that we 
keep his commandments: and his command- 
ments are not grievous." 1st John 5, 3. 

On these three things, we base our hope: 
Christ's ability to save; his willingness to save; 
we have both his word and his oath, for our con- 
solation. We can comply with his terms. He 
asks us to obey him, and his commandments are 
not grievous. 

Having faith in Christ, and the hope of the 
Christian, we can be happy every day. Without 
these we would be in darkness and the deepest 



THE ABIDING THREE— FAITH, HOPE, CHARITY 209 

sorrow. Such was the condition of the Ephes- 
ians, when they were without the gospel. ''That 
at that time ye were without Christ, being aliens 
from the commonwealth of Israel, and strangers 
from the covenants of promise, having no hope, 
and without God in the word." Eph. 2: 12. 

A man in such a condition, without God and 
hope in the world, must plunge into despair. A 
description of such a man was given by Chancel- 
lor Carpenter. He said: ''Would I paint absolute 
despair, and were I an artist of more than 
Raphael skill, I would place an old man of many 
and brilliant opportunities upon the banks of a 
deep and turbid river; his feet should stand upon 
the crumbling sands, gradually but surely drop- 
ping him into the dark waters; his face should 
be wrinkled with age and care, his hair white 
with many winters, his form palsied with years. 
I would paint the glory, wealth and pleasure, of 
the world as dropping behind from his wearied 
shoulders; and his eyes should be wildly gazing 
In a vain endeavor to peer into the black clouds 
that rise before him, while in the distance should 
be described the muttering thunder and livid 
lightning of heaven's rending artillery. Then, to 
complete the picture of wild despair, I would 
paint in burning letters across the wrinkled fore- 
head of that distressed old man these terrible 
words: 'Without God, and without hope in the 
world!' Nothing could be added." Such was his 
description of a man without faith and hope. 

It is so different with a Christian. "But the 
path of the just is as the shining light, that 
shineth more and more unto the perfect day." 
Prov. 4: 18. 

Faith takes the trusting Christian's hand, and 



210 PURE CHRISTIANITY 

leads him through the deepest suffering and the 
greatest trials, but he can know, as he takes 
every step, that he is guided by a faithful friend. 

Hope, *'which entereth into that within the 
vail,'' illuminates the way, and with uplifted 
hand, points the Christian to a crown that will 
never fail, and a home that will be eternal. 

**AND NOW ABIDETH FAITH, HOPE, CHAR- 
ITY, THESE THREE." 

''These three." Another has come to abide with 
the Christian, and to help him secure his crown 
of life. Her name is charity, but in the revised 
version, we have the word, ''love." I like the last 
rendering of the word; it seems deeper, and 
richer, and more comprehensive. 

She is beautiful, as she stands beside the other 
tv/o Christian graces. "But the greatest of these 
Is charity." She is like truth, "A maiden without 
a dower." She will be accepted for herself, alone. 
Blessed is the man or woman who receives her 
into the heart, as an abiding friend. Paul in 
presenting her claims, said that there were 
nine unseemly things that charity would not 
do, and he spoke of eight things, for which she 
could always be trusted. 

Peter said above all things to have her, and 
to greet one another with one of her kisses. 

No one can hope to be a useful, consistent, and 
happy Christian, without her. In her atmo- 
sphere, there is a rich fragrance of heavenly 
goodness. 

She suffereth long and is kind. If you are un- 
fortunate, and prosperity hides her face from 
you, or if you have in anything erred, and the 



THE ABIDING THREE— FAITH, HOPE, CHARITY 211 

world must know about it all, you will be fortun- 
ate, if it is announced by charity. 

Do not at such a time of misfortune or mistake^ 
have it proclaimed, by brother or sister self- 
righteous, or you will be sorry for it. Never tell 
such about your mistakes or misfortunes. They 
have no balsam to heal anybody. 

Love has spoken kindly of multitudes, that the 
cold world and self-righteous professed Christ- 
ians, have turned away from, making their fate 
harder and justifying themselves in doing so. 

I rejoice, that in the wisdom of God, the spirit- 
ual gifts passed away, since the entire truth of 
God and these three, faith, hope, and love, 
remain. 

Paul said: ''These three." Beautiful triplets, 
placed here in this cold world, that we may be 
helped to attain undying life, and fadeless glory. 

By faith we have our feet placed upon the solid 
rock, that we may be able to stand in all the trials 
of life. 

By hope, we look into the future and exclaim: 
We care not that ''the world passeth away," for 
the Christian's inheritance is not here! "For we 
have no continuing city, but we seek one to 
come." Heb. 13: 14. 

By hope we are able to say, when we are in 
affliction: "For our light affliction, which is but 
for a moment, worketh for us a far more exceed- 
ing and eternal weight of glory." 2nd Cor. 4: 17. 

By love we have been cheered and comforted. 
We have seen her go down into the valley of 
affliction bearing balsam for the sick, but she 
never mentioned it. We have seen her enduring 
all things, to relieve those that were in distress. 
We have seen her carrying food to the hungry, 



212 PVRE CHRISTIANITY 

and clothing, for frail forms to be comfortable 
and protected from the unmerciful winds. 

We have seen, that in all her heavenly minis- 
trations, she has never failed. We have noticed 
how gently she covers the sins of the erring. 
She asks to remember how great the temptation. 
She speaks of the unfavorable surroundings 
which caused the brother or sister to err. She 
says to the self-righteous: *'He that is without 
sin among you, let him first cast a stone." She 
asks the fault finder, not to be severe, but to 
remember that the education of early life was 
unfavorable, and the one criticized dia not have 
good teaching as others had, and then she adds: 
Consider how that one is framed. Leave that one 
to the Lord to judge, is her advice: ''For he 
knoweth our frame ; he remembereth that we are 
dust." Psalms 103: 14. Love pleads for the erring. 

While there is a needy one to care for, or one 
who is unfortunate in his life work, or one to 
err, love will be needed, with her helping hand. 

''And now abideth faith, hope,love, these three; 
but the greatest of these is love." 

Faith will abide with us. We will walk by 
faith all the way, to our eternal home ; but when 
we enter the gates into the city where our home 
will be, we will no longer walk by faith. Faith 
will then be changed to possession. 

We now hope for the appearing of our Lord to 
take us to himself, when, "we shall be like him; 
for we shall see him as he is. And every man 
that hath this hope in him purifleth himself, even 
as he is pure." 1 John 3: 2, 3. 

"But we all, with open face beholding as in a 
glass the glory of the Lord, are changed into the 



THE ABIDING THREE— FAITH, HOPE, CHARITY 213 

same image from glory to glory, even as by the 
Spirit of the Lord." 2nd Cor. 3: 18. 

When we are transformed into his glorious 
image, and see the Lord as he is, and we are like 
him, then hope will be changed to glad fruition, 
**Hope that is seen is not hope: for what a man 
seeth, why doth he yet hope for?" 

Love is the greatest of all. For after faith has 
changed to possession, and hope to fruition, love 
will still abide with us, for ''God is love, and he 
that dwelleth in love, dwelleth in God, and God 
in him." 



LESSON XV 



REASONS WHY PROPHECY CEASED ' 

*'For I testify unto every man that hear- 
eth the words of the prophecy of this book. 
If any man shall add unto these things, 
God shall add unto him the plagues that 
are written in this book;" 

*'And if any man shall take away from 
the words of the book of this prophecy, 
God shall take away his part out of the 
book of life, and out of the holy city, and 
from the things which are written in this 
book." Revelation 22: 18, 19. 

SOME WISE REASONS CAN BE GIVEN FOR 
PROPHECY CEASING 

First. If prophecy had been continued, the entire 
church could never have the same portion of the 
truth and we could never hope to have a uniform 
condition of the church. We would only know iu 
part and the part of the body receiving a new re- 
velation of the truth, would know more with the 
new knowledge imparted by the spirit than the part 
of the body without the new revelation. This was 
the condition of the church in the beginning. 

We have not that which is in part any longer. 
We have the entire truth. ''When that which is 
perfect is come, that which is in part shall be done 
away." If some good man promises you a dollar 



REASONS WHY PROPHECY CEASED 215 

and you receive twenty-five cents of it, you can say, 
I have part of it. When he pays you the one hun- 
dred cents you cannot say, I have part of it, truth- 
fully, but you say I have the entire amount prom- 
ised. 

Christ gave the spirit to his apostles, to guide 
them into all truth. **But the Comforter, which is 
the Holy Spirit, whom the Father will send in my 
name, he shall teach you all things, and bring all 
things, to your remembrance whatsoever I have 
said unto you." John 14, 26. ''Howbeit when he, 
the Spirit of truth, is come, he will guide you into 
all truth.'* He did so and that w^hich is in part is 
done away. We have the entire truth now, and not 
a part. 

The members of the body of Christ in the entire 
world, can have the entire truth and by faithful 
study come to "the unity of the faith and of the 
knowledge of the Son of God." We can now have 
unity of knowledge for one part of the church has 
not more of the truth than another part. 

Second. The entire truth was with the church. 
There was nothing to be added to the word of God. 
'^According as his divine power hath given unto us 
all things that pertain unto life and godliness, 
through the knowledge of him that hath called us 
to glory and virtue." 2nd Peter 1, 3. 

Peter then mentions the graces and the require- 
ments of the Christian, and adds, "For if these 
things be in you, and abound, they make you that ye 
shall neither be barren nor unfruitful in the know- 
ledge of our Lord Jesus Christ." Verse 8. "Where- 
fore the rather, brethren, give diligence to make 
your calling and election sure: for if ye do these 
things, ye shall never fall: For so an entrance shall 
be ministered unto you abundantly into the ever- 



216 PVRE CHRISTIANITY 

lasting kingdom of our Lord and Saviour Jesus 
Christ." Verses 10-11. 

We cannot ask for more than this. '*For if ye do 
these things, ye shall never fall," and '*an entrance 
shall be ministered unto you abundantly into the 
everlasting kingdom." 

We have all the truth that we need, to teach us 
how to become Christians and how to live in order 
to enter heaven. 

Third. If prophecy had been continued, we 
would have some difficulty in caring for all the 
truth with many books. The world would not hold 
them all. It would require one's entire life to read 
them all. 

The Latter Day Saints met with this difficulty. At 
first they had many receiving (so called) revela- 
tions. They were ''free for all," and they were 
coming so fast, that they had to confine the revela- 
tions to Joseph Smith. 

''Behold, verily verily I say unto thee, no one 
shall be appointed to receive commandments and 
revelations in this church excepting my servant 
Joseph Smith, Jr., for he receiveth them even as 
Moses." Doctrines and Covenants of Reorganized 
Church of Jesus Christ of Latter Day Saints. Sec- 
tion 27, page 113. 

The late Joseph, his son, who was the head of the 
church for so many years, would have a burning in 
his breast, as he called it; and would have a (so 
called) revelation which would be added to their 
Book of Revelations, called "Doctrines and Coven- 
ants." They had to put the brakes on. Revelations 
were piling up more than they could handle; at 
least it would seem so. 

If the church of Christ had been receiving rev- 
elations since the beginning, as in the days of the 



REASONS WHY PROPHECY CEASED 217 

apostles, we would be burdened with books, and but 
few would have the means to procure them all 
and would only have a part of the truth. 

How much better it is for us to have the one 
small book, that all can have, to make them wise 
unto salvation, through faith in Christ Jesus; a 
book which a man can carry in his vest pocket. We 
can now study the New Testament and have a 
knowledge of the perfect will of Christ, and we can 
''earnestly contend for the faith, which was once 
delivered unto the saints." Jude 1, 3. Yes, once 
for all. 

We do not need new revelations, but we do need 
more appreciation of the truth, which the apostles 
committed to faithful men. 

Christ will never change the terms of his gospel, 
or his commandments which he has given, ''That 
they may have right to the tree of life, and may 
enter in through the gates into the city.'' Rev. 22, 
14. 

Fourth. The word of God would never be perfect 
if those gifts were continued in the church. Paul 
said: "That which is perfect is entire lacking noth- 
ing." If the Spirit had not guided the apostles inta 
all truth, and tongues were to remain in the church 
until the end, then there would be something lack- 
ing until the end. Jesus said to his apostles: 
"Howbeit when he the Spirit of truth is come, he 
will guide you into all truth." We believe that he 
did, and we have the entire truth. 

Fifth. The apostles of Christ are not only speak- 
ing to us in their commands but also in their pro- 
phecies, which are being fulfilled century after cen- 
tury. They prophesied concerning things to come 
to pass until the end of time. 



218 PURE CHRISTIANITY 

As their prophecies are fulfilled in each gener- 
ation, the faith of the Christian is strengthened. 
Prophecies not understood before are made plain 
when fulfilled. We do not need new prophecies 
while those we have already are being fulfilled; 
and the prophecies which we have, reach into the 
future, until the son shall deliver the kingdom unto 
the Father. **Then cometh the end, when he shall 
have delivered up the kingdom to God, even the 
Father; when he sh'all have put down all rule and 
all authority and power. For he must reign, till he 
hath put all enemies under his feet." *'The last 
enemy that shall be destroyed is death." 1st Cor. 
15: 24-26. 

We do not need some new prophecies to reach 
farther than this. To have those prophecies of the 
scripture fulfilled, will strengthen our faith more 
than to have some new prophecies. 

Sixth. If we had prophets in the church today, 
we would be looking for new prophecies instead of 
looking for the fulfillment of what we have in the 
Bible. 

Seventh. If those gifts had remained in the 
church, we would never have been satisfied. We 
would be looking for something more. We would 
be asking for some new manifestation of divine 
power. The last would not satisfy us. 

Eighth. There would be a danger of people being 
constantly deceived by impostors. If we have 
the entire truth we can obey it and know that we 
are safe in so doing, and we will not be brought to 
shame by following the voice of some imposter 
claiming to be a prophet. 

Before even the ministry of the apostles closed, 
there were false prophets in the world. **Beloved, 
believe not every spirit, but try the spirits whether 



REASONS Vr'HY PROPHECY CEASED 219 

they are of God: because many false prophets are 
gone into the world." 1st John 4, 1. **We are of 
God: he that knoweth God heareth us; he that is 
not of God heareth not us. Hereby know we the 
spirit of truth, and the spirit of error." Verse 6. 

Those who are of God will be satisfied with the 
teaching of the apostles, who w^ere guided by the 
Holy Spirit into all truth. 

The gospel which the apostles of Christ preached, 
was called by them: **the glorious gospel of Christ, 
who is the image of God." 2nd Cor. 4, 4. 

Paul was not ashamed of it, but said: **For I am 
not ashamed of the gospel of Christ: for it is the 
power of God unto salvation to every one that be- 
lieveth; to the Jew first, and also to the Greek. For 
therein is the righteousness of God revealed from 
faith to faith: as it is written, The just shall live 
hy faith." Rom. 1, 16-17, 

Those who were living by faith in God, with the 
knowledge v/hich they had given to them in the Old 
Testament scripture, were ready to accept the gos- 
pel of Christ, and the righteousness of God was re- 
vealed to them, **from faith to faith." 

When Paul received the knowledge of the gospel 
of Christ, wath its power, privileges and promises, 
lie immediately began to preach the gospel, and his 
cheek was never crimsoned with shame; his love 
for Christ and the gospel never ceased; his zeal 
never abated; his faith in the sublime claims of the 
gospel was never known to tremble. 

When he was told by the prophet Agabus, that 
the Jews at Jerusalem would bind his hands and 
feet and deliver him into the hands of the Gentiles; 
he knew that he was very near to the end of his 
journey, but he did not fear. 

He said to his weeping friends: ''What mean ye 



220 PURE CHRISTIANITY 

to weep and to break mine heart? for I am reader 
not to be bound only, but also to die at Jerusalem 
for the name of the Lord Jesus." Acts 21, 13. 

As he spoke of the gospel to the Romans, he 
said: **It is the power of God unto salvation to 
every one that believeth/' 

To the Corinthians, he said: '^Moreover, breth- 
ren, I declare unto you the gospel which I preached 
unto you, which also ye have received, and wherein 
ye stand; By which also ye are saved, if ye keep in 
memory what I preached unto you, unless \o have 
believed in vain." 1st Cor. 15, 1, 2. 

To the Colossians, he said: *'And you, that were 
sometime alienated and enemies in your mind by^ 
wicked works, yet nov/ hath he reconciled. In the 
body of his flesh through death, to present you holy 
and unblameable and unreproveable in his sight. 
If ye continue in the faith grounded and settled, and 
be not moved away from the hope of the gospel, 
which ye have heard, and which was preached to 
every creature which is under heaven; whereof I 
Paul am made a minister." Col. 1, 21-22-23. 

Could we have a new gospel or some new revel- 
ations that would be better than the gospel which 
Paul preached? It was the power of God unto sal- 
vation. They would be saved if they would keep in 
memory what Paul preached; and he declared that, 
he pleached the gospel unto them. By that gospel 
they were reconciled unto God. It would present 
them unblameable and unreprovable in his sight. 
All this on these conditions: *'If ye continue in the 
faith grounded and settled, and be not moved away 
from the hope of the gospel, which ye have heard, 
and which was preached to every creature which is 
under heaven; whereof I Paul am made a minister." 

All by the gospel, **which ye have heard." Why 



REASONS WHY PROPHECY CEASED 221 

should men be moved away from the hope of such a 
gospel? Why should they ask for something more? 
The gospel cost enough. It cost heaven a King, 
God his Son, and Christ his life. 

The gospel which cost such a tremendous sacri- 
fice on the part of high heaven, and which will ac- 
complish so much for man, and which contains 
such precious promises, ''that by these ye might be 
partakers of the divine nature," ought to satisfy us. 

To those who were being moved away from the 
gospel, Paul said: ''I marvel that ye are so soon 
removed from him that called you into the grace of 
Christ unto another gospel. Which is not another; 
but there be some that trouble you, and would per- 
vert the gospel of Christ. But though we, or an 
angel from heaven, preach any other gospel unto 
you than that which we have preached unto you, 
let him be accursed. As we said before, so say 
I now again, If any man preach any other gospel 
unto you than that ye have received, let him be 
accursed." Gal. 1, 6-9. 

Those who are not satisfied with the teaching of 
the New Testament scripture, will want a new 
gospel, or they will pervert the gospel which we 
have. They will ask for new prophets and prophe- 
cies, and they will have them, but not from God. 

We do not need a new gospel or new prophecies 
to make men believers now. We have all the good 
fruit of Christianity. We can point to all the tri- 
umphs of Christianity in the world, and men will 
be led to exclaim: **It is the only divine religion!" 
And ''the wisdom that is from above is first pure, 
then peaceable, gentle and easy to be intreated, 
full of mercy and good fruits, without partiality, 
and without hypocrisy." James 3, 17. 



222 , PVRE CHRISTIANITY 

God will never give us a new gospel, but if he 
were ever to do so, there will be some demonstra- 
tion of power, which we will know to be from God. 

When the law was given from mount Sinai there 
was a manifestation of divine power, which could 
not be mistaken. Paul said to the Hebrews: *'For 
ye are not to come unto the mount that might be 
touched, and that burned with fire, nor unto black- 
ness, and darkness, and tempest, and the sound 
of a trumpet, and the voice of words; which voice 
they that heard intreated that the word should not 
be spoken to them any more: For they could not 
endure that which was commanded, and if so much 
as a beast touch the mountain, it shall be stoned, 
or thrust through with a dart: And so terrible was 
the sight, that Moses said, I exceedingly fear and 
quake." Heb. 12: 18-21. 

Punishment was there and then administered 
for disobedience: '*And there fell of the people 
that day about three thousand men.*' Exodus. 32^ 
28. That was death without mercy. 

When the gospel was delivered in Jerusalem on 
the day of Pentecost, there was great demonstra- 
tion of power. And when the crucified Christ was 
proclaimed, *'they were pricked in their heart." 
"Then they that gladly received his word were bap- 
tized: and the same day there were added unto 
them about three thousand souls.*' 

Three thousand made alive by the gospel. Just 
think of three thousand Jews gladly receiving the 
word and being baptized. That was indeed power 
which was manifested on the day of Pentecost^ 
when the gospel was first proclaimed. 



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